Wonderland - Season II Complete
Table of Contents:
11. The And - P1: Zero One - P2: The Rhizome - P3: The Way - Epilogue 12. Justice - P1: A Crime Against the Crown - P2: The Trial - P3: Adversity and Reconciliation - P4: The Verdict - P5: Sanctuary 13. Consciousness - P1: The Cat in the Library - P2: Sensemaking - P3: The Story of Your Life - P4: A Twinkle in Your “I” - P5: Rewrite - P6: How to Change Your Mind 14. Environment - P1: The White Rabbit - P2: Man and Nature - P3: The Inn of UM - P4: The Shape of a City - P5: Magic in the Air - P6: The Core 15. Sex - P1: The Black Spot - P2: Difference - P3: The Witches of WU - P4: Dissonance - P5: An Infestation - P6: Mind in Matter 16. Money - P1: A Roaring Night - P2: Something for Nothing - P3: The Witching Hour - P4: Crypt - Chain - Current - P5: Watch Out - P6: “Good” Fortune - P7: Unlocked 17. Power - P1: Chaos Reigns - P2: System Overload - P3: The High Witch of WU - P4: The Colony Has No Queen - P5: Origin Stories - P6: A City in the Cloud - P7: Eyes on the Edges 18. Glory - A: The Great Magician - B: The High Priestess - C: The Empress - D: The Emperor - E: The Master of Mysteries - F: The Lovers - G: The Venture - H: Strength - I: The Seeker - J: Fortune - K: Control - L: Sacrifice - M: Deluge - N: Renewal - O: Force - P: Revelation - Q: The Star - R: The Moon - S: The Sun - T: The Last Dawn - V: The Fool - W: The World
11. The And
You are falling. Falling through darkness. Then a glimmer of white light emerges in the distance and suddenly it is all you see, filling your vision with an unbearable brightness. But in the midst of the blinding white is a speck of black which grows rapidly until you are once again immersed in a pool of cool darkness. Then the light comes once more, washing over you like a wave. Flashes of white and black flicker past as you try to get your bearings, but there is nothing. Only you, the void, and the lights. Black, white, white, black, on and off, endlessly, forever.
You hear the voice of a young girl speaking to you through the vortex.
“At first there was darkness,” she says. “And with it came light.”
The lights are incessant. You reach out your hands to shield your eyes and discover you have none. You are a being without a body. The voice continues:
“And from the thread between the two followed everything else.”
You watch as the light hurtling towards you splits in two and a black dot forms at each
centre, creating a set of eyes that continue to grow. Then the pupils split, mimicking mitosis and making two black figure eights. Another set of eyes grows in the pupils of the previous and what was once black becomes white again as the fractal repeats in a dizzying display. You are swept through its passages at random, unable to control your trajectory, aware only of the other paths which flicker past your peripheries.
The light begins to slow as the white pearl of the throne room comes back into focus, the silhouette of a girl sitting as a black dot in its very centre. As she grows larger, reality comes rushing back and you remember where you were: in Wonderland, the Town of UM, the palace, the Princess… The girl gazes at you expectantly and you realize you have regained your feet, the vision having ceased only moments ago feels like a distant memory.
“What was that?” You ask, feeling rather ill.
“Don't you remember?” Inquires the Princess. “You wanted me to show you what good
reason looks like.”
“How… How did you do that?” You ask.
“Like this.”
The Princess proceeds to withdraw a small brass lamp from her robes with the letters “MU” engraved on the side. She gives it a rub and a wisp of silver smoke creeps out, pooling on the floor of the throne room and slowly collecting into the head of a man. He is old but ageless, wrinkled features pronouncing a feeling of gaiety that is relaxed and effervescent. He has a pointed face and long, thin, silver goatee that floats down to the ground and mixes with the surrounding smoke. He is bald except for two wisps of white hair which stick up by each ear. His eyes twinkle with an eerie air of mystery, and his smile suggests the subtle hint of a secret.
“What would you like now, Princess?”
“O Great Mudjinnshin,” cries the young girl. “You must have made some sort of mistake! For our guest now no longer remembers the conversation we had here mere moments ago. Refresh their memory, will you?”
“With pleasure,” says the Djinn, dissolving into a great cloud of grey smoke that swoops towards you, engulfing you whole. Your mind’s eye is filled with a vision of the throne room, but you are no longer inside your body. Instead, you watch it from above, looking down upon the scene below:
“I’m quite curious to know how a girl as young as you rules over a place as prosperous as this,” you hear yourself say.
“Good reason,” the Princess tells you plainly.
“That’s it?” You ask, rather taken aback.
“Yes,” she says. “That’s it.”
“Show me,” you implore her.
“Alright,” agrees the girl. She reaches into her robes and withdraws a small brass lamp with the letters “MU” engraved on the side and gives it a rub. A trail of silver smoke pours out of the stem and fills the room, engulfing you and the Princess in brilliant silver light before coalescing
into the face of a man mere inches from yours. You watch yourself startle and step back a few paces.
“Who have we here, my dear?” Asks the Djinn with a grin.
“O Great Mudjinnshin, O Wise Wazir, this visitor here would like to know what good reason looks like. Would you show them?”
“With pleasure,” says he, dissipating once again into a cloud of smoke and engulfing you entirely, immersing you in a void of murky black with no end. Suddenly, you are falling….
Part One: Zero One
Welcome back to Wonderland.
We are starting our second season at the very beginning, going all the way down to bedrock; the essence of reality that sits at the underbelly of all that we know to be true.
This chapter shall explore relation, computation, chaos, order, and the integral energy that pervades through it all.
The Taoist symbol Taiji, more commonly referred to as the Yin-Yang, represents the idea that all things exist in relation. It is depicted as a black and white fish conjoined in a circle, with the eye of each as the colour of the other. Yang is the white, the masculine. He represents order, positivity, warmth, and action. Yin is the black, the feminine. She represents chaos, negativity, coldness and passivity. The two are intertwined in an eternal dance; contrary but complementary and codependent. They are corollaries—the formation of one necessitates the derivation of the other. Sunbeams are Yang while their shadows are Yin. A pitch is Yang and the catch is Yin; one starts an action and the other completes it. As their eyes suggest, each contains the seed of its opposite. Every revolution brings about a new order just as every system
eventually devolves into chaos. The philosopher Robert Pirsig describes these two mutually dependent yet opposing forces as dynamic and static quality. Yin is dynamic, chaotic, ever-changing and unpredictable. Yang is static, solid, structured and therefore breakable. The tension between the two is what allows for our survival: static quality preserves the status-quo while dynamic quality is constantly challenging and reinventing it. Each force is necessary to sustain the other and therefore neither can be considered superior.
The very notion of existence demands this concept of relation. 0 is a corollary of 1—they come into being concurrently as one cannot exist without the other. “Something” implies the potential for nothing, but true nothingness can have no name as there would be no being to name it. The concept of darkness is contingent upon the existence of light which illuminates their difference. This is why the Bible begins with “let there be light,” thus giving form to the formless and bringing substance to the Earth. The interplay of opposing forces is what gives things their form. As Escher demonstrates through his figure and ground lithographs, meaning must be derived through relation as all things are defined by the differences between them. We cannot say that something is “long” without having the concept of “short” as a referent. In order for an object to have a discernible quality we must be able to identify another one which does not. Without difference all becomes one which is nearly the same as being nothing at all.
To say, “black and white” demands the and: a frame. The acknowledgement of relation brings about a third dimension—that which emerges through their unification. It is found in neither part alone but only through their conversation, which creates something new. Once you have the “and”, you can iterate this process recursively, continually stepping outside-of and looking beyond the bounds you have created. The one demands two which brings about three and gives way to the many. In other words, you can never capture something entirely because once you create a boundary you’ve developed a new frontier. Imagine drawing a black dot on a sheet of paper: that’s something. Now circle the dot to demonstrate how it gains shape through relation to the white. Circle that circle to contain both black and white. Circle that circle and now you have frame slipping; you can never capture the entire image without failing to account for the net you threw around it. This is the same conundrum that causes children to ask what sits outside of the universe and which led to the derivation of Gödel’s incompleteness theorem. You can never have a self-containing system because no framework can be all encompassing; it’s turtles all the way down.
This notion of infinite regression speaks to the fractal nature of reality. Not only can you always go up another level of analysis, but the nature of the contents contained therein are similarly slippery. This phenomenon is demonstrated by things like the coastline paradox: any attempt at objectively measuring the coastline of an island varies depending upon the unit of measurement. The jagged coast is filled with nooks and crannies which can either be overlooked or accounted for depending upon the size of the ruler. The closer you look the longer it gets as more details are added to the total. This subversion of expectation is like an inversion of Zeno’s paradox, wherein increasing by half-length increments never gets a mover to their destination. In both instances, there is always territory left unexplored.
Binary notation uses this notion of relation and frame slipping to encode increasingly complex information. A single bit, or binary digit, has two possible states: zero or one. If you wished to count one in binary then these two digits would suffice on their own, but in order to account for the number two you must “step outside” of the system by layering in another dimension of information; a second bit. This second bit is added to the left of the first and provides an additional two units of information, allowing us to represent the numbers two (10) and three (11). This process can be repeated ad infinitum, with each added bit increasing the total representative capacity of the system by a power of two. Thus, an eight bit system can represent numbers as high as 255 using only eight units of information and two digits. This same process of encoding can be used to represent letters and symbols, but because these concepts are abstract rather than mathematical there is no direct isomorphism between the relationships within the data structure and the meaning they are intended to convey. A translator must step in to interpret the code.
Part Two: The Rhizome
You find yourself back in the throne room with the Djinn and Princess gazing at you expectantly.
“I still don't understand!” You say. “How does what you showed me have anything to do with good reason?”
“It has to do with the law of life itself, and from there good reason must follow. For the Town of UM is founded upon one common understanding: we know what law is natural law and what law is our own.” She says this with an air of finality which leaves you feeling more confused than ever.
The girl notes your expression and muses, “maybe you would understand better by seeing things from a different perspective. After all, a map always leaves something lost in translation. It’s only in three dimensions where you get a real sense of substance.” She looks to her left where the smokey head of the Djinn is perched on the arm of her throne, his long beard trailing down to the ground in a thin wisp.
“O Great Mudjinnshin, would you please show us another one of your marvellous visions? Take this as inspiration,” she says, unclasping the green amulet from around her neck.
The Djinn eagerly opens his mouth wide in anticipation and the girl drops the emerald
necklace inside. Immediately he begins to laugh, green clouds erupting from his mouth along with brilliant beams of lime light which bounce across the walls. A web of energy forms in the air as the room is engulfed in a hazy splendour. Soon you can see nothing but the Princess standing before you, immersed in green smoke. She reaches out and plucks one of the bands of light like a violin. The effect reverberates throughout the space, rippling across a network of invisible strings and sending beams of yellow-green shooting towards you.
“Now you’re in the thick of it,” she says with a smile. “Follow the light and you will find what you seek.”
You gaze around the once-room, the hazy green causing the lattice of light to seem without end. A low glow creeps throughout the structure, moving along spandrels and coalescing in various locations, collecting in thick bundles which seem to pulsate with an energy of their own. You pass your hand through a nearby beam and it disintegrates
in your fingertips before slowly regaining its form.
“I’ve seen this before,” you realize. “In the forest, the cracked mud, the ant hill…”
“Yes,” breathes the Princess. “These trails have a way of always leading back to one another. The trees may look different but their roots are all the same.”
You venture towards where the locus of light seems to grow thickest. But as you approach it dissipates down new threads in different directions, like a pool of minnows evading capture. You track the changes and try to keep up with the current but to no avail. The energy is elusive, always a few feet further than your reach.
“I can’t keep up!” You lament. “It’s faster than I am.”
“So then what have you learned?” The girl asks. You look back at her, bewildered.
The notion of frame slipping has an important implication, which is that what seems to be true varies depending upon your level of analysis. From afar a depiction of Yin may appear to be all black, while when standing too close you would only be able to see her white center. Any truth statement you may wish to make also has edge cases of untruth. We fall into language and logic games which create fuzzy borders around what we can claim to know. You may insist that one and one is always two, but start applying this abstract principle to concrete reality and suddenly the conclusions are not so clear. Two raindrops will slide down a window pane to create one larger one, two rabbits can bring about a family of three or even thirteen. To place mathematical ideals above the workings of the world forgets that we use math as a tool to explore reality and not vice-versa. The truth is hardly ever a matter of either/or but almost always better understood as “yes, and…”. There is no reason to artificially limit the routes through which we can derive meaningful knowledge.
Truth is therefore relational, context dependent, and ever-changing. Something that is said to be heavy in one circumstance may be light in another. This is not to say that the object does not have an objective quality, but the paths through which we define objectivity are slippery and constructed out of other sets of relations. As Pirsig says, “to define something subordinates it to a tangle of intellectual relationships.” The concepts of good and evil, for instance, are the products of a specific selection of reality rather than an impermeable absolute. Any particular rule you may wish to define as to what constitutes “the good” can be easily subverted by example: it is good to give a parched man water, but not good if the water is poisoned. It is good for a parent to protect their child, but not good if they are overbearing. What constitutes moderation will always vary depending upon the specific circumstance. Optical and auditory illusions demonstrate that even things like our perception of colour and sound will vary given the surrounding context. The nature of the relationships may be objective and real but this does not mean that timeless truisms can be easily extracted.
I believe this is why so many religions refuse to define, or speak the name of God. By it’s very nature, God must be that which transcends all language and limitation. The Jewish philosopher Maimonides is known for saying that, “we cannot know what God is, only what God is not.” For to say that God is equivalent to X suggests that the essence of the divine can be captured and broken down into parts. This is why the First Commandment warns against idolatry, and the Tao Te Ching claims that, “the Tao which can be named is not the Tao”. Likewise, a central tenet of Zen Buddhism is that it is impossible to characterize what Zen is; it will always spill over and step outside of conceptual capture.
This is what Robert Pirsig refers to as dynamic, or undefined quality. It cannot be contained in any system or framework as it is the force that subverts and questions the status quo. In a complex system, dynamic quality is the lone ant pursuing a new path down an uncharted trail, or the genetic mutation which causes a species to evolve
in a new direction. It is what creates antifragility in systems by employing random error to their benefit and growing stronger by continually adapting in relation to the environment. Any fixed pattern of value will eventually become outdated and start to erode the force of life it was established to protect. Concepts are static while reality is dynamic and ever-changing, thus there is always a discrepancy between the two.
While all truth is context-dependent, some truths are deeper than others. Like a flow of ocean currents, the bottom of the sea floor moves slowly and gradually while the top layers are constantly shifting and changing trajectory. Everything moves eventually, but some patterns are more stable and longer-lasting. This suggests that many different interpretive frameworks may all have meaningful things to say about the world while appearing contradictory on a surface level. Some religious systems encourage substance use while others discourage it, and both do so with good reason. The spiritual insights one may access ingesting Ayahuasca are not equivalent to the recklessness of daily drunkenness. These competing systems of thought can be conceptualized as paintings in an art gallery. No one painting will show you “the full picture”, but each provides its own unique point of view. Different people will be drawn to different perspectives for different reasons; no one particular representation holds objective merit over the others. This metatheory is therefore like a map of the gallery placed on the wall, encouraging visitors to examine the various pieces.
The rhizome is a concept coined by French philosophers Deleuze and Guattari to describe a network of relations that resemble the structure of roots. All points are interconnected and interdependent, unfolding in a nonlinear manner with no consistent source of authority. A social media network is a perfect example of a rhizome. Each user represents a node of relations which can both influence and be influenced by other users. Whatever is trending that week demonstrates where the most activity is concentrated, but the collective ethos is always shifting. The patterns of energy which pulsate through the digital system may congregate in some central areas, but these flows will change with the passage of time.
Wikipedia reveals the rhizomatic structure of information better than a traditional encyclopedia by utilizing links between the articles. This feature demonstrates that the content is not to be understood linearly, but as an entangled whole, providing a richer understanding by allowing you to traverse the relationships between the ideas. In doing so, the website operates in three dimensions rather than two, creating a more accurate representation of reality. Part of why it’s difficult to communicate an idea in linear form is because all of the content is interconnected, yet some of these bonds must be broken apart so that it can be flattened to a page. Much like a map, this causes distortions to occur as it allows some relationships to be highlighted while sacrificing the accuracy of others.
Alternatively, a rhizome has multiple points of entry and is composed of dimensions in motion. It has no clear hierarchy, no beginning or end; everything is suspended in an endless milieu. This isn’t to say that no hierarchies can manifest, but they are always contingent and relational. Someone who dominates in one field may be a small player in another. A frog is predator to the fly and prey to the cat. What was once modern art becomes classic as dynamic quality calcifies into static. There are no true contradictions, but many frame dependent ones will arise when you look at the same phenomena through different lenses.
When you start to think of reality in this way you quickly realize that there is no solid ground at all. Things come into existence through their relations with others and what is figure for one is turned to ground for the rest. A plant forms a rhizome with its environment, taking information from the wind, sun, water, animals, and soil to determine where to grow. But the animals also form a rhizome with the plant and will react to its behaviour accordingly. Each informs the other in an iterative fashion, generating epiphenomena which have a causal power of their own. Flowers and hummingbirds have coevolved in a manner that now makes them mutually dependent, with the birds relying upon the flowers for their nutritious nectar and the flowers upon the birds for pollination.
These nexuses of casual power are referred to by Deleuze as plateaus, which he describes as continuous, self-vibrating regions of intensities. Any set of ideas with enough weight to merit a Wikipedia page or social identity worthy of a Twitter account could be considered a plateau. They are packages of information which operate as a collective unit upon the world. You are a plateau, Mount Everest is a plateau, the hummingbird is a plateau, the coevolution between the pollinator and the flower is also a plateau. The concept has a fractal quality wherein it can contain sets of itself. The Earth, solar system, and Milky Way galaxy are all plateaus too, each with its own distinct features. This stratification of layers imprisons varying intensities into systems of resonance and redundancy, producing pockets of predictable behaviour within the ever-changing network of relations.
The structure of the rhizome is self-similar, so that the nodes on one level of analysis constitute the rods of another. Energy flows from people as well as through them. In some instances you act with agency and in others you are acted upon. The same goes for every bee, tree, and blade of grass. All are systems subordinate to systems and constituted out of other systems, be those cars or threads of a carpet. The totality of all these systems represents one entangled whole which is constantly acting upon itself. Individual entities are therefore correlations made by us, as they are all aspects of the same complex web of relations. Reality is nothing more than repeated iterations of distinction throughout a continuous process. As Deleuze writes, “the magic formula, that pluralism equals monism, must be arrived at through the necessary enemy of dualism,” with which we are constantly contending. That which sits outside of this totality is referred to as the plane of consistency; the inert grid upon which this entire unfolding is taking place.
Part Three: The Way
“Alright Mudjinnshin!” Cries the girl. “Enough of this, let’s try something else.” In an instant the green smoke and lime light have bounced back into the familiar form of the Djinn.
“Does he grant you as many wishes as you like?” You ask, a little worried. “I don’t want you wasting them all on me!” In the stories you had heard Djinns only ever gave three.
“Don’t be silly!” The girl laughs. “These aren’t wishes, mere requests. My great-grandfather who founded UM was a very wise wizard, his only wish from the Great Mudjinnshin was that he serve our family as an even wiser wazir. But he made one thing clear: he who wishes for the unearned is a leader insincere, and will send our small town into chaos and fear. The Great Mudjinnshin has honoured his behest, and will only oblige the simplest of request. If you want lovers or riches, such nefarious acts are better left to the witches. The Mudjinnshin, however, will only show others what we already know ourselves. I have no interest in trickery or spells.”
The Princess pauses. “Maybe I’ve been going about this all wrong. If it’s truth you seek, I’ll show it to you in the simplest way I know how.”
She steps down from her throne, leaving the lamp aside, and takes your hand, guiding you behind the great throne to a small wooden door sat just out of sight. She gestures for you to open it and you take the brass handle, turning it to reveal a small conservatory with a single tree growing in its very centre. The white marble floor gives way to green grass and despite the late hour, the room is bright with daylight. A small sun sits suspended from the ceiling, shining down upon the scene.
“My great grandfather who built this city planted this sapling as its first root. So long as the tree stands, the magic that protects UM shall remain strong. He believed that we are all like trees, starting as seeds that grow wherever the water flows and sun shines. The world shapes the tree, and in turn the tree slowly starts to shape the world.
Maybe a bird builds a nest in its branches, or the trunk is chopped down and turned into a chair. You can’t control where things are going, but if you lean into the light you’ll give rise to the very best of what the world has to offer.”
“How do I know where the light shines?” You ask.
The girl takes your hand again and brings you into the warm glow of the sun.
You can feel it.
The second law of thermodynamics tells us that things tend towards disorder, or entropy, over time. A glass once shattered is not easily reconstructed, and two liquids mixed together can't be teased apart. This means that as the universe unfolds it will become increasingly chaotic and random, requiring more information to represent the entire picture. However, within this chaos emerge pockets of self-organization, complex systems that reinstate order-from-on-high via emergent processes. Ants roaming the forest floor operate through colony dynamics which regulate their behaviour, and birds of the same species all sing a specific song. Things that appear to be disordered on one level of analysis are often ordered on another. A scoop of dirt from the ground shows only a tangle of roots and plant matter, but not the broader mycelial network they are a part of.
In digital encoding, information is compressed by discerning and omitting patterns of regularity. Video files record only the changes that occur between frames, creating a concise representation by emphasizing difference over repetition. These pockets of self-organizing behaviour produce a similar analogue in the natural world, creating patterns of predictability that temporarily decrease the local entropy within a system. This is what Deleuze is referring to when he talks about plateaus: they are layers of consistency which give rise to particular forms, be they flower fields or bee colonies.
There is, however, a difference between form and content. All matter is made up of subatomic particles which self-organize in different patterns of behaviour, giving them distinct qualities. The same material, such as a piece of mahogany, can manifest as either a tree or dining table. The underlying substance is the same but can have numerous expressions, each with its own set of attributes. Similar to how computer programs are composed entirely of 1s and 0s which are then compiled and processed according to a certain set of rules. Hypothetically, you could take the same underlying source code and run it on two different programs to generate entirely different results.
As a matter of fact, Alan Turing invented the computer while studying mathematics when he noticed that all equations consist of are data and instruction. He realized that if there was a way to encode the data and parse it according to a specific set of rules, then complex equations could easily be calculated by machines. A system is said to be Turing-complete if it can execute any algorithm using nothing more than 1s, 0s, and simple decision making principles. For instance, Conway’s Game of Life is a computer program consisting of an infinite grid of cells which are either “living” or “dead”. The game has a simple set of laws dictating how the cells interact with one another: a dead cell will come to life and live on if it has the right amount of living neighbours, but too many or too few neighbours will cause the cell to die again. Depending upon the initial arrangement of cells, the game can unfold in any number of ways: generating a stable pattern, oscillating between a few distinct forms, traveling endlessly across the landscape, or fizzling out entirely. In some special instances, the initial conditions form a set of relations that continue to expand and grow more complicated over time.
This phenomena is known as computational irreducibility, and the physicist Stephen Wolfram believes it possesses the key to understanding reality. Wolfram’s Physics Project is concerned with discovering the lowest level processes through which the richness of experience can evolve. His models of reality employ a hypergraph, or grid, representing an entangled web of relations which bear a striking resemblance to the structure of a rhizome. The notion of irreducibility means that one cannot analyze the initial conditions of a system in order to predict where the process will end up. The only way to discover how a program will unfold is to let it play out. However, within this increasingly complex process are pockets of reducibility, or predictability, which makes the practice of science possible.
Thus, the whole of reality can be conceptualized as an information processing system, consisting of initial conditions and simple rules which compound into complex consequences and give rise to our experience. Every set of starting principles contains implicit corollaries and emergent properties through which the richness of reality is derived. The foundational forces of binary notation (aka. relation), compilation (the processing rules of the system), and energy are the basis of computers, virtual worlds, and laws of life itself. There is a meaningful relationship to be drawn between these ideas and the Christian notion of the Holy Trinity. The laws of the universe are the Father, the rules which are the basis of reality. The initial conditions which led to this particular formation and not another are the Son, the current manifestation of law. The Holy Spirit is the necessary energy which pervades through the system, giving form to the formless and spurring it forward.
Energy is therefore the necessary ingredient which brings the program to life, making it active and real rather than passive potential. A computer program written on a sheet of paper has no computational power, it must be housed in a system that has the capacity to process it. In China, this is referred to as Qi, the vital energy force which creates and pervades through all things, breathing life and activity into an otherwise dormant universe. Patterns of energy interrelating is what gives things their form; all matter is composed of energy captured in a stable configuration. The fact that energy is limited is what gives things their particular structure, bringing about a need for efficiency which dictates the way natural systems develop.
An interesting takeaway from Wolfram’s Physics Project is the notion that space and time are fundamentally different entities rather than mutually entwined. Under Wolfram’s model, time is conceptualized as the process of computation; the successive application of rules which instigate phase transitions and repeatedly transform the structure of reality. The progressive principle is therefore baked into the universe. Things must proceed forward in an iterative fashion, and the notion of computational irreducibility means that it is impossible to predict beyond our current threshold. Even if you could derive and simulate the foundational axioms which created our universe, it would be impossible to “jump ahead” of the program to see where things are going next. There are no shortcuts to discovery, the only way to know where things are going is to let them play out.
Life is therefore not predetermined, but an active program, and your conscious experience is a meaningful part of the process. You exist on the frontier of reality and have the ability to influence how it unfolds, acting out a spiritual program of your own.
We emerge from the interaction between forces in motion and cannot remove ourselves from the system or sever the bonds which make us who we are. However, recognizing these strings of connectivity allow us to leverage them to our advantage. Our awareness is sacred and non-mechanical; we give rise to the world around us through observing and interacting with it.
With so many forces acting upon us simultaneously, the question arises as to what we should attend to. The sapling receives information from the surrounding environment but the environment is ever-changing and inconsistent, so how does it know where to grow? The answer offered by cybernetics is that by having a specific goal in mind, an agent can consistently adjust its behaviour in relation to new contexts. Like steering a ship through stormy weather, you must constantly turn the wheel to adapt to the wind and waves of the water. As Lao Tzu writes, “turning is the motion of the Tao”—you must be willing to adapt to reality if you wish to navigate it successfully. Any static course of action will atrophy over time and therefore can’t be a good guide for how to live. To be in harmony with the universe means you must be attuned to and operate in tandem with its natural flow.
So how do you know where to go? Just as the integration between two perspectives allow us to perceive depth, you will find the Way where Yin and Yang press up against one another. Experience is a consequence of contrast, and we have a natural barometer
for knowing what feels good. As Robert Pirsig writes, “value lies between the subject and object.” A hot stove and your hand are value-neutral, but put the two together and suddenly you’ll have an experience that is unquestionably of low quality. A beautiful piece of music derives its beauty from meeting your ear, it does not need to be studied or broken down or analyzed in order to be understood as good. We impose these analytical tools afterwards in order to justify our initial reaction. Value is defined by experience, and if you seek the good in all the ways you can recognize it you will slowly but surely start to enact what is best. The path forward may not always be clear, but if you pay attention you will find that there are little clues everywhere.
This idea of pressing up against existence to find your path is incredibly important to me, I don’t think there is any other way you can navigate reality successfully. Holding one course of action as an unnegotiable ideal fails to allow you to adapt to the current. It’s only by separating yourself from attachments to conclusions or preconceived notions that you can interact with the world on a more intuitive and fruitful level. There are no right or wrong answers, only pushes and pulls which are constantly in motion. Language and concepts limit our understanding of the world while simultaneously being the only tools we have to navigate it. Differentiation between ideas both brings about meaning and obscures similarity; often things that appear contradictory on one level of analysis are united by the same underlying principles on another. That’s why this chapter focused on breaking things down into their smallest possible parts, the fundamental features through which all else can be derived: data, rules, and energy. The code, compiler, and computer. The Son, Father, and Holy Spirit. That which unites all three is the very essence of reality.
Epilogue
Standing under the light of the little sun you are seized by a sudden urgency that causes you to rush out of the conservatory. The throne room is empty. The Djinn, no longer needed, has retreated back into his brass home. The lamp sits lonely, shining under the moonlight, beckoning you with a tempting gleam. An unknown agency causes you to leap forward, grabbing the lamp and rushing out of the room in one swift motion. You run back down the long corridor but the once-empty halls are now filled with guards where there were none before. They swiftly tackle you to the ground and the lamp falls with a loud clang as you are left wondering what on earth you were thinking.
12. Justice
This chapter is concerned with justice, crime, and punishment. Given the modern world we live in, with all of its information and technology, how should an ideal judicial system function? What aspects of the current cultural norms are effective, and which are maladaptive patterns we have simply grown accustomed to? So often the structural foundations of our society are accepted implicitly, without consideration as to how we got here or what alternatives may be preferable. This is what we will be examining today.
But first, let’s pick up from where we left off in Wonderland…
Part One: A Crime Against the Crown
You wake up in a white room without windows. You sit up and see a toilet, sink, and door with no handle. The door swings open and a man with a bushy moustache enters. It’s Tru! The guard from the gate. He is carrying a clipboard and gives you a disappointed look up and down.
“Well, if it isn’t our new hero,” says the guard with a frown. “Look kid, I thought you said you were here with good reason, and now I find out you’re on trial for treason?”
“Treason?!” You gasp. “But I only took the lamp! And I didn’t mean to, either. It was like something compelled me to, like I had to be here.”
“A theft of the highest order are what officials are calling it. If the wrong people got a hold of the Mudjinnshin’s lamp this would all go to shit!” He says, gesturing around the room emphatically. “Look, just between us two, who sent you? The Sorcerers of Sect? Or the Thieves of Thumb? They all have it in for the great Town of UM.”
“I wasn’t sent by anyone!” You insist. “What I told you at the gate is true, Tru. I’m just a traveller, trying to get through. I’m sorry about the lamp, I swear I’m not a thief or a tramp. I know something’s wrong with me, but what it is I haven’t any clue. I just keep finding myself doing things I know I didn’t choose.”
“Why, that’s certainly bad news,” Tru’s hand scribbles something down on the clipboard. “Do you have anyone else who can attest to your story? I fear the punishment for high treason can get rather gory.”
You consider this for a moment and then say, “I was with Aunt Hillary when I first lost my way.”
“Aunt Hillary, you say?” Tru raises a brow. “I’ll see what I can do, and until then, ciao!”
Before you can say anything more he bolts out the door, and you are left wondering what else is in store.
The first ingredient of any judicial system is the question of what constitutes crime. What are the actions that violate the rules of the social contract and necessitate state intervention? An advantage of the patchwork model described in Chapter #6 is that it allows for a multiplicity of political systems to coexist harmoniously, each operating by its own principles and serving distinct communities. One person may want to live in a social system with strict rules and harsh consequences, while another prefers a more laissez-faire approach. There is no innate conflict between these groups, conflict
only arises when they’re forced to compete for control over the same scrap of territory.
The patchwork model is comparable to the state system, with each patch having total sovereignty over its citizens. So long as people can move freely between patches and choose which legal systems they would like to subscribe to, competition between patches will cause them to refine over time and better serve their customers. This is how the Amish conduct their congregations, and how Native Americans ran their tribes. Anyone who is unhappy with the leadership of a given community is free to leave at any time. A chief is simply someone whom others are willing to follow.
This concept of having multiple rulesets to choose from would operate inwardly as well as outwardly, creating a nested structure. Within a city or patch there could be additional layers of regulation that citizens choose to subject themselves to. For instance, a religious community may create a special zone where all the food sold in the area must adhere to certain criteria. Or a middle-class suburban neighbourhood may insist upon specific standards of lawn care and have designated quiet hours after 9pm. Maybe one area of town will prohibit advertising of any sort and impose strict aesthetic regulations that require building to abide by distinct design codes, creating an alternative atmosphere to the bustle of modern life. As long as citizens are aware of which rules apply to which areas, they can move freely between them and enjoy the benefits of all without having to sacrifice the existence of others.
As to how the legal system itself should function, there are many possible answers. This chapter will present the solutions I believe to be best and offer an explanation as to why. If you find yourself disagreeing with my suggestions, I encourage you to offer alternatives that better align with your ideals or solve problems you believe I have overlooked. It is this process of interrogating our assumptions of how law best brings about order that I care most about. The specific details of how that could or should be implemented are secondary, and not reached without productive disagreement and conversation.
First and foremost, I believe that the legal system should be provided for free to all citizens. It is the state’s responsibility to protect you from harm, and if someone violates that right, it should be their responsibility to rectify the situation to the best of their ability (and bear any associated costs). If someone commits a crime against you, you should not have to pay for legal representation in order to receive justice, that is the duty of the government you have entrusted to protect you.
Secondly, all law should be made publicly available, easily accessible, and intelligible. The legal code should be written in simple, straightforward language that any child could understand. To become a citizen, one must demonstrate that they are aware of the associated rights and responsibilities they are agreeing to. Thus, the concept of a “social contract” becomes a living document rather than simply a philosophical ideal. Every year when citizens pay their taxes, this would act as a continual renewal of the agreement, affirming their willingness to abide by the rules of society.
Finally, as the government acts as a formalized protection service, it should guarantee a certain degree of insurance to its citizens. If you are harmed through a crime that has been committed, the state should be held responsible for covering the cost of the damages. Things like the medical expenses incurred by a victim of assault, or the costs associated with repairing vandalized property would therefore become a duty of the state. Of course, this would grow incredibly expensive if the government is not doing its job properly, which is all the more reason why insisting upon compensation would produce more effective protection services and subsequently safer societies. Without having to shoulder the cost of criminal activity, the government has little incentive to meaningfully reduce it.
To aide the state in apprehending criminals, surveillance systems could be used to help solve crimes and dissuade potential criminal activity. Satellite video footage can track crimes as they unfold, while facial identification software and fingerprint records would help to locate suspects and identify them more easily. Of course, some people are concerned about privacy and would not like to live in a place that has the ability to track their movement or has access to databases of personal information. This is the benefit of the patchwork model; they don’t have to participate if they don’t want to. However, over time I believe the benefits of stronger surveillance systems would prove to far overweigh any potential costs.
Now comes the question as to what should actually constitute a crime, to which I adopt essentially libertarian foundations. If there is no active harm occurring towards another person or piece of property, then I think people should be able to do as they please. This means that the vast majority of criminalized behaviour which clogs up out current legal systems would no longer be a punishable offence. People should be able to use drugs, pay for sex, and publicly consume alcohol without consequence. Meanwhile, things like DUIs, parking, and speeding tickets will soon become things of the past as autonomous vehicles become the norm.
As I see it, there are three main areas where the state should be expected to intervene on behalf of its citizens: protecting individual autonomy (ones basic rights and liberties), interpersonal relationships (such as trade, contracts, and family law), and environmental integrity (which ensures that public land and private property is not damaged needlessly). There are also actions that do not negatively impact any individual, but instead violate the social compact that was made with the state. There could be reasonable restrictions imposed upon things like possessing dangerous materials such as weapons of war or hazardous chemicals. If it’s discovered that a collection of citizens are conspiring to overthrow the government or commit acts of terrorism, these actions would be prosecuted as crimes against the state rather than harms affecting a specific individual.
For this reason, I have split the domains of crime into two distinct camps: crimes against the community, and crimes against the state. Crimes against the community are all of the usual interpersonal conflicts you would expect to arise in a society. They occur on a local scale, between individuals, and have little consequence outside of the directly impacted parties. Things like theft, vandalism, assault, and involuntary manslaughter would fall into this category. Crimes against the state, on the other hand, are an affront to the institution of government itself. Many people may be involved or impacted, such as large scale environmental damage, terrorist plots, or corporate violations of regulations which harm entire populations. Actions like these are premeditated and must be treated more harshly than your everyday interpersonal injustices.
The legal code should be easily accessible and taught to all citizens from a young age. The public should have common knowledge of what actions constitute a crime and what sorts of consequences occur if you commit them. Most of us have a rough idea of what we should or shouldn’t do, but no specific knowledge on how often or how harshly these standards are enforced. Can I get in trouble for jaywalking? For swiping a pack of gum from the store? For torrenting a movie? Unlike our current legal system,
I believe that ignorance of the law is a valid excuse for bad behaviour. It should be the state’s responsibility to ensure that its citizens are aware of the laws they must comply with. No one would expect you to play a game properly if you hadn’t been taught the rules first, so why should political life be treated any differently?
When more people are aware of what constitutes criminal action and why, they become more likely to internally enforce these standards. If the laws are fair and violators are effectively detected and dealt with, citizens have more reason to obey the rules and encourage others to do the same. Right now, the fact that some trivial actions are criminalized makes the entire legal system feel arbitrary and archaic. The state is less likely to be taken seriously or treated with respect when it is evident that the laws are not consistently or unilaterally enforced. Only genuinely harmful action should be made illegal, and the law should be strict about enforcing its standards.
Part Two: The Trial
A while later a new guard comes to your cell and tells you to follow his lead. He brings you through a series of long passages and eventually into a large chamber. The space feels like a cathedral: white stone walls tower up towards the ceiling and ornate panes of stained glass decorating the back wall cast colourful beams of light across the room.
In front of the windows is a large table in the shape of a thin crescent moon. The Princess sits at its centre, with six empty seats curving inwards on either side.
As you walk down the aisle towards her, you pass by benches filled with people. They must be villagers, you muse, come to watch the spectacle. Given the opulence of the room and guard by your side you almost feel like a bride on her wedding day, except for the fact that you’re terrified. You don’t know the first thing about this city. Sure, the people seem nice enough, but now that you’re on trial for treason who knows what they’ll do!
You reach the platform where the table sits, raised above the audience, and the guard motions for you to go ahead. Leaving him behind, you climb the couple of steps towards the Princess and walk forward until you’re standing in the middle of the crescent moon table. The Princess looks at you and then proceeds to rise, raising her arms on both sides. From doors to the left and right of the table enter six men and six women. Each is adorned in elegant, emerald green robes and looks completely at ease. The file in along each end of the platform, taking position behind their respective seats until all twelve surround you. Once they are all in place the Princess speaks:
“These are my Justices, my judges, my jury. They are some of the wisest men and women in all of UM, having been selected by myself and my citizens for their keen minds and fair hearts. You, traveler, are on trial for high treason, for a theft of the highest order, for attempting to steal the lamp of the Great Mudjinnshin. If this power was to fall into the wrong hands, great evil would fall upon all who live across these lands. It is for this reason that we have taken you prisoner. We demand to know who you are and what it is you are doing here.”
She and the other twelve Justices take their seats while another man in green robes rises from the bench behind you and proclaims, “Her Royal Highness, Princes Muza of UM, The Fair and Graceful, has accused you (he points a finger in your direction) of theft and treason of the highest order. If you refuse to answer her questions honestly you will be condemned as an Enemy of the Crown.”
You look around the room full of strangers and see no sign of Tru or Aunt Hillary. “Wait!” You cry. “Aren’t I supposed to have some kind of lawyer? A defence attorney? Someone to help me make my case?”
“Nonsense,” says the man. “All we want is the truth. Now, tell us, what was your intention with the lamp? The Princess herself saw you take it. You don’t deny the testimony of her Royal Highness, do you?!”
“No! No, of course it’s true. But look, I didn’t want to take it! It was like some strange force compelled me, like I couldn’t resist.”
“Who are you?” Asks one of the Justices seated at the table. She has mousy brown hair and pointed features which examine you quizzically.
“I… I don’t know. I can’t remember anything about who I am, how long I’ve been here, or where I came from. I’m just as confused as you all are! I’m sorry if I’ve caused any trouble, I swear it wasn’t my intention. Sometimes I feel like a puppet being pulled around on strings.”
“Strings…” Repeats the Princess quietly.
“What’s the first thing you remember?” Another justice asks, a broad man with dark skin and warm eyes.
“A maze,” you say. “All I know is that I started in a giant hedge maze.”
A collective gasp ripples across the audience behind you as the Justices exchange looks of fear, doubt, and awe.
“What’s so strange about that?” You ask, unnerved.
An older Justice with grey hair and spectacles perched upon her nose responds. “Our world is surrounded by a great wall on all sides, no man or magic can cross it. Anyone who tries finds themselves lost in a maze with no end.”
“I was there!” You say. “That’s how this entire adventure started.”
“And how did you escape?” Asks another Justice, he has a stern brow and strong chin.
“By following the right path,” you reply, eyeing the Princess for a look of approval.
She matches your gaze but does not acknowledge it, too intently focused upon the story unfolding before her. “Tru tells me you have a witness,” she says.
“Yes,” you answer, turning your attention towards the Justices. “Aunt Hillary is the first person I met upon coming here, and it was with her when I first lost my way. We were drinking tea in her cabin when suddenly I was overwhelmed with a need to escape. A will that was not my own drove me out of her home and deep into the woods where I later regained consciousness.”
“Is this true?” Inquires the Princess.
“Yes,” says a voice from behind you, and you turn to see Aunt Hillary standing in the aisle.
“Yes,” she says again. “I sensed something was amiss so I sent my ants to investigate the forest and, lo and behold, this traveler came crawling out of the midst. I’m sorry Princess Muza, I wouldn’t have let them out of my sight had I known that they would come to cause you trouble here. After a spot of tea they wandered in a daze off into the woods without a word. I thought it was rather queer.”
The courtroom murmurs in light of this new revelation and the Princess recalls their attention with a simple clap of her hands. “Thank you, Aunt Hillary, for your testimony. Do my Justices have any further questions they would like to ask?”
A young man with bright eyes and blonde hair rises from the far left of the table. “If what you’re telling us is true, then what would you have us do with you? You say that you don’t know who you are or where you came from, and you’ve proven that you’re prone to act impulsively, without good reason. How can a person such as you be trusted in a place like this? None of us know what you could be capable of next!”
The thought of further fugues brings tears to your eyes. “Look! I’m sorry!” You cry. “I’ll do anything you ask, please! I don’t want to die.”
“Die?” Asks the Princess, raising a brow. “Don’t be silly, we’re not executioners. But you are our responsibility. And my court is correct, you might pose a threat. If there’s nothing else you have to share then we’ll commence our deliberations and take it from there.”
She rises and raises both arms once again, indicating that the proceeding has ended. The Justices follow her lead and file out on either side, leaving you standing in the centre of the crescent table, looking out at an audience of strangers.
Part Three: Adversity and Reconciliation
In the chapter of Wonderland titled “Protection and Police”, I describe a system of government services based on the concept of Community Centres. These centres would be situated within 20 minute walks of one another and act as access points where citizens can receive whatever social services they require. Whether it’s a safe place to sleep, food to eat, medical assistance, psychological support, or simply a space to spend an afternoon—the Community Centre would have it all! The surrounding area would consist of gardens, parks, and playgrounds to encourage locals to use these places as central gathering points.
Instead of having police officers who operate out of imposing police stations, the Community Centre would be the home to Guardians: specialized citizens employed by the state to uphold law and order by protecting and serving their community. These Guardians would be rigorously trained in combat, first aid, and interpersonal mediation in order to produce an individual who is able to intervene in almost any situation. It is the Guardians who would be summoned to address crime and resolve conflicts that emerge within the community.
If the perpetrator of an act is unknown, detectives may be called upon to aid in the investigation. They would have the authority to close-off crime scenes, collect evidence, and conduct interviews, but only with consent from the concerned parties. Forcible detainment of a citizen over petty crimes would be impermissible. Someone who refuses to cooperate with the law would instead be held in contempt of justice and risk having their citizenship revoked. A volitional legal system will only work when there are certain standards of behaviour that everyone must abide by. You cannot be forced to participate, but if you do choose to there are certain legal obligations you are expected to fulfill.
The Guardians would be tasked with addressing community conflicts, anything from vandalism or harassment to theft and assault. These interpersonal affairs would be resolved not through the court system, but instead through the methodologies of restorative justice and reconciliation. This is the solution proposed by Dutch criminologist Herman Bianchi, who advocated for alternatives to the adversarial legal and punitive prison systems. He called his new vision of justice “reparative law”, and it is based on the idea that conflicts should be resolved through their own protagonists, avoiding bureaucracy wherever possible. Instead, the involved parties should come together and, potentially with the aid of mediators, share their experiences and come to a consensus on how matters might be resolved.
The restorative justice model is intended to address some of the issues presented by the currently accepted conventions of trial and punishment. The adversarial design of the common law system divides the court into two opposing factions seeking victory over the other rather than incentivizing a mutual quest for truth. Genuine opportunities for reconciliation and healing are made impossible when involved members are pitted against one another from the get-go. Meanwhile, processes such as plea bargaining obscure real justice in favour of more lenient sentencing, creating a system where it can often be better to plead guilty to a crime you didn’t commit than risk losing a case. When someone is found guilty, they are criminalized and ostracized without ever having the opportunity to improve the situation or apologize for their actions. The victim may get short-term satisfaction from their assailants conviction and potential incarceration, but the underlying material losses and emotional damage remains unaddressed.
In a restorative justice system, interpersonal grievances would be brought before the Guardians who would organize a meeting for those who were involved and impacted. Community representatives, friends, or family members may come along to aid in the discussion and provide emotional support. Both sides would share their experiences, discuss what harms occurred, and determine how best to rectify the situation. This could involve monetary compensation, acts of service, heartfelt apologies, or anything else that the group deems appropriate. The perpetrator of an act is not criminalized and morally condemned, simply considered a debtor who has a responsibility to right their wrongs. The goal is to create an environment of mutual understanding between the victim and the offender where there is clarity as to what occurred, what motivated it, and what can be done about it.
A plan is made to prevent future occurrences and give the perpetrator the opportunity to address the damage they have caused. This emphasis on restoration acts as a lesson in good citizenship; placing the onus on the assailant to take responsibility for their actions and providing them with the ability to redeem themselves. Additionally, allowing the victim to have an active role in the discussions rather than watching justice be carried out on their behalf helps to reduce feelings of anxiety and powerlessness. Even if they have been traumatized by the event, being empowered with the ability to voice their grievances and participate in determining the consequences would aid in ameliorating feelings of victimhood and helplessness.
The reparative model would used to address any of the crimes against the community mentioned in the previous section. Cases of theft, destruction, insult, or injury would all be rectified through local measures, without the imposition of courts and complex legal procedures. The goal is not to punish the perpetrator, merely resolve whatever harms have occurred to the best of their ability. Even in serious cases of rape or manslaughter, I believe victims would often find more emotional resolution through being able to discuss what happened, why it happened, and what happens next. When you are no longer painting pictures with the black and white brush of “guilt” or “innocence”, you can shed light on the nuances of social interactions and understand how they emerged. A system that encourages empathy, open discussion, vulnerability, and a genuine attempt at reconciliation will do much more to promote compassion and closure.
If somebody refuses to participate or is uncooperative in discussions this becomes an issue of the state. The state, unlike the local level Guardians, does have the right to detain someone if they are in violation of the terms of their citizenship. It is its responsibility to secure the border and ensure that the people within are abiding by its standards. A person who is wrongfully accused of a crime has no reason not to show up to mediations and simply state their case. If someone has such aggressive or antisocial tendencies that they are incapable of a civil discussion, they could justifiably be detained until they either rescind their citizenship or agree to cooperate.
This brings us to our second domain of law, which are crimes against the state. Crimes against the state have harsher and broader consequences outside of interpersonal affairs and may have many involved members. Egregious violations of personal autonomy such as murder or kidnapping would belong in this category, as would acts of conspiracy, collusion, terrorism, and treason. Smuggling controlled substances, damaging the environment, or violating other forms of regulation would also fall under this jurisdiction. These crimes would not be addressed through internal community dialogue, but instead be brought directly before the state itself.
This would be accomplished through the inquisitorial legal system, which differs from common law by employing no distinct prosecution or defence. Instead of acting as impartial observers, the court would be actively involved in investigating the facts of the case. This non-adversarial approach means that there would be no plaintiff or defendant, it is simply those involved and the state. As all citizens are required to have knowledge of the law, they would be able to represent and advocate for themselves rather than turning this responsibility over to a third party. Anyone involved in the proceedings would have the right to summon witnesses, ask questions, and request evidence. The primary aim is to pursue truth and gain a holistic understanding of all the available facts. This process would be cooperative, not combative. Subjective experiences may differ, but a consistent narrative should emerge through a collective commitment to open inquiry.
As with our current legal systems, there should always be an assumption of innocence and tendency towards lenience where stories conflict or the facts are unclear. Truly malevolent people are generally repeat offenders and will eventually incriminate themselves again if given the opportunity. The goal is not to attach “guilt” or “innocence” to any particular set of actions, but instead create a consensus on what occurred and determine what should be done. There would be no Fifth Amendment right against self-incrimination because incrimination is not what is being pursued, only accuracy and honesty.
False testimony would be considered perjury and treated as a criminal offence, just as it is today. A sovereign or state official may choose to grant immunity to those testifying if doing so implicates them in other crimes, however the intention is for the overall lens of guilt and culpability to be broadened. In many instances, the instigator of a conspiracy is not one nefarious actor but a network of individuals who all carry some degree of responsibility. Our inquisitorial system should aim to untangle this network rather than target any one of its particular actors.
To aid in this adjudication process would be a panel of Justices. This role would hybridize that of the current judge and jury. Instead of placing the outcome of a case in the hands of 12 randomly selected citizens, with no skin-in-the-game or knowledge of the subject at hand, the Justices would be a combination of community representatives and carefully appointed experts. Local Justices would be elected by their community as is needed, with no fixed limits on how long they may hold their post. They would be called upon to mediate local disputes as well as act as a voice of the people for matters on the state level. Explicitly campaigning for these positions would be frowned upon. Ideally, local Justices would be selected by their community based on their good character, even disposition, and positive reputation. A citizen might even be elected in their community without ever having considered themselves worthy of the role. They may choose to turn down the position, but the system is designed to lean in to the fact that those best suited for positions of power are often the least likely to seek it.
State Justices would be selected by the sovereign for their expertise in a relevant field. In a trial concerning digital bank fraud, defective airplane components, or a hazardous
oil spill, it would make sense to have industry experts on the case. These roles may be temporarily delegated on a case-by-case basis, or become permanent positions as is needed. The aim is to have as much information available at trial as is possible, both scientific and procedural knowledge from relevant authorities as well as social awareness from impacted communities.
After hearing a case, examining evidence, and questioning relevant parties, the Justices would begin their deliberation. The objective is to determine what should be done now that the facts have been established. The sovereign would oversea their conversation and contribute their own opinion if the others are unable to reach a consensus. The primary aim is not to punish offenders, only protect the community from further bad actors. The legal system would operate based on a explicit understanding that people’s actions are a result of circumstance, and extra-punitive measures make you no better than those you seek to serve justice.
Part Four: The Verdict
You stand in the centre of the courtroom for quite some time, the eyes of the citizens of UM fixed firmly upon you. A few look concerned, others angry, others suspicious. A few pass you small smiles of encouragement or wink compassionately as if to say, “this will all be over soon”. After a while you hear the sound of a door opening behind you and turn around to see the Princess coming back into the courtroom. Instead of returning to her seat behind the crescent table she walks around the other side and comes to stand next to you. She gazes at you for a moment, bright eyes staring straight into yours, posing a question that cannot be answered. Then she takes your hands in hers and suddenly you are aware of hot and clammy they are when contrasted with her porcelain cool skin. Then she speaks, addressing you directly but with the knowledge that her words will reverberate throughout the audience:
“It didn’t take long for my Justices to reach their decision. It’s clear to all of us here that you are lost and acted without good reason. That isn’t sufficient grounds to be charged with high treason. Normally, in circumstances such as these we would simply cast you out of UM to return to wherever you came from. But if the tale you tell is true then your situation is not that simple, for you have no known home to return to. Thus, my wise Justices have come to a rather unique decision: we would like to offer you a place to stay in the Town of UM, with only one condition.”
“What’s that?” You ask, both elated and terrified.
The Princess lets go of your hands and reaches up to touch your temple with her right index finger. “We want to look into your mind. To see if we can unearth who you are and where you came from. To see if we can determine what’s causing these lapses in agency and how to put an end to them. Maybe then you will be able to find your way home.”
This declaration of mercy causes you to grow weak at the knees as you sputter out your thanks. “Yes, of course, whatever you need… Thank you, Your Highness. You as as beautiful as you are kind. I shall be forever in your debt. But what exactly do you mean by, “look into my mind”?”
The girl smiles at you and wraps her dainty fingers around your wrist, holding your arm up before the court. “It is decided then,” she declares to the room. “Standing before you is the new ward of UM. Please treat them with the same grace and respect you would give to any citizen. Every man, woman, and child in this room has made mistakes, let us not be defined by them.”
The audience rises to applaud their approval and the Princess pulls you aside, through the doorway to the right of the table. Waves of relief wash over you as you enter the quiet annex. Here, the dramatic vaulted ceilings of the courtroom give way to intimate wood panelled walls. A thin bench runs along the length of the room and the Princess gestures for you to take a seat.
“You did well,” she says. “And don’t worry, this next part will be a breeze. We’ll start tomorrow. In the mean time, I suggest you get some rest. One of my guards will be here to retrieve you shortly. I’m sorry, I know you have questions, but I must leave you now. I have other affairs that need my attention.”
She gives you a smile and glides out of the room, giving you a moment to breathe a long sigh of relief.
Part Five: Sanctuary
The modern system of prison as the predominant consequence for criminal behaviour leaves much to be desired. They are expensive to run, dehumanizing to live in, and often counterproductive to their own ends. Punishing criminal action by placing offenders in an institution filled with other criminals is a recipe for radicalization and recidivism. Prisons act as networking centres for convicts, giving them access to others who share in their proclivities and allowing them to pool their expertise. In Bianchi’s words, they are “short-sighted crime training institutions, where older inmates teach youngsters how to do it smarter next time.” The period of imprisonment that is intended to penalize and rehabilitate often creates convicts who are more angry, cynical, and capable than they were when they first entered the system. These facts in conjunction with the social stigma surrounding a criminal record means that even once prisoners have been released, finding honest work can be incredibly difficult and a life of more crime often seems like the only option.
Historically, prisons are a relatively new invention, with their initial purpose intended only to act as a holding facility for those awaiting trial, execution, or other forms of punishment. It’s only over the past couple hundred years that prisons themselves have become the default means of criminal deterrence. At first because it was considered more humane than the sadistic methods of torture popularized during the Middle Ages. But over time, the modern prison system has come to represent all the worst aspects of the punitive systems it sought to replace.
Prisons are unjust, with the degree of punishment rarely fitting the crime. Some people serve life sentences over trivial matters while others found guilty of much more egregious acts are released after only a few years. They are also expensive, with the cost of incarceration per inmate ranging from $100,000 to half a million dollars a year. This financial burden is then imposed upon the taxpayer, and takes funding away from other social services where it could be more productively allocated. It’s not even clear if the threat of imprisonment is an effective deterrent, as most criminal actions are undertaken with little regard for what the consequences will be. The potential of a lifetime behind bars does little to dissuade the casual criminal, who thrives from the risk, or the motivated murderer, who wouldn’t care if he wound up dead.
No one questions the morality or utility of the prison system. It has become a ubiquitous, unquestionable aspect of our society and it requires great imagination to consider what life could look like without it. Prisons are effective only at fracturing families and communities. They act as torture chambers for the soul, removing productive members from society and giving them little opportunity to earn their salvation. They do nothing to rehabilitate the criminal or restore dignity to their victim. It is a lazy, short-sighted system which operates under the assumption that society can be divided into good and bad actors, and so long as the bad people are kept away from the good people, peace and prosperity are possible.
I hold a rather different view, which is that it is precisely through allowing those predisposed towards criminality to intermingle with the rest of society that criminal behaviour is genuinely reduced. It is only through showing those who have done wrong what is right that they are able to learn, repent, and grow. The means of justice must be just, and it makes no sense to punish people for failing to do what they have never been shown. A compassionate populace is created through compassionate governance; two wrongs will never make a right.
As an alternative to the prison system I propose a threefold solution, which consists of reparations, institutionalization, and exile. The premise is simple: someone who has committed an illegal act has a debt to pay, a duty to right what has been wronged. If the offender is incapable or unwilling to adopt this responsibility, it may be that they are mentally ill or suffering from an addiction that makes such effort impossible. If this is the case then they should be offered treatment and medical intervention as is required. If still they refuse to cooperate, then the state is justified in forcibly removing the transgressor from their territory.
Crimes against the community would be resolved on the local level, with the aid of Guardians and local Justices. For instance, a vandal who is caught defacing public property would be required to attend a restorative justice meeting. There they would be tasked with fixing whatever damage they have caused as well as some additional community service to offset the costs associated with the meeting. Casual labour like collecting trash, conducting repairs, painting, gardening, cooking, or cleaning at the local Centre would be sufficient. Giving back to the community in this way would thus subsidize the cost of other government services. If the person becomes a repeat offender, harsher penalties may be imposed or alternative strategies explored. For instance, if they consistently demonstrate antisocial behaviour it might be decided that they should attend and pay for weekly therapy sessions.
It is important that cost of intervention falls upon the perpetrator wherever possible. It is not sufficient for them to simply correct whatever wrong got them in trouble, they are also responsible for replenishing whatever resources were required to get them out of it. If the offender lacks the necessary funds, the state may either seize their assets or provide them with employment opportunities to pay off their debts. Guardians would similarly be held liable for any damage their actions may have caused. A broken down door or laptop confiscated in pursuit of justice would have to be repaired and replaced by those who did the damage.
People who are routinely found in violation of the law may be petitioned for removal by their community. If a reasonable argument can be made that they show no interest in upholding the social contract, this becomes an issue of the state. An occasional theft, assault, or lie can be forgiven, but repeated patterns of behaviour require alternative forms of intervention. Someone who consistently demonstrates aggressive attitudes and presents a threat to themselves or others would likely benefit from institutionalization. This system of voluntary commitment would operate as a gradient between short-term rehabilitation and mental health treatment to long-term psychiatric care and quarantine.
These facilities would be intended to treat people suffering from addiction, mental illness, and antisocial tendencies. Anyone struggling with drug abuse would have access to treatment programs and the ability to pay for the associated costs after they have made a full recovery. Someone who suffers from psychosis may be temporarily detained against their will while they are experiencing an episode and then consent to being committed once they have returned to lucidity. The aim with these facilities would always be to rehabilitate and release wherever possible, but some citizens with debilitating issues may require life-long care.
Institutionalized residents would have a legal right to a trustee, a person from the outside of their choosing who acts as their representative and advocate wherever needed. There would be strict rules and standards of care imposed to prevent internal abuse and oversights by staff. All documents pertaining to the operation of the facilities would be made publicly available for anyone to examine and challenge as they see fit. Citizens would be welcome to tour the premises and visit friends or family members who are receiving treatment. Additionally, a government representative would be tasked with personally meeting with and writing annual reports on the condition of those citizens who have been institutionalized.
The treatment programs for those exhibiting antisocial behaviour would encourage community, activity, and educational opportunities. The presence of role models—others who have been through the same system and bettered themselves because of it—would be crucial, acting as living proof of what is possible. Those who have been committed would be responsible for the upkeep of the facilities, doing things like cooking meals and washing laundry as is needed. This would be the closest analog to a conventional prison system, but with all the emphasis placed on restoration and rehabilitation. The primary aim is not to punish, but to address the disruptive behaviour and integrate the person back into society as seamlessly as possible.
If the court or community has decided that someone needs to be committed and they refuse, exile is their only alternative. If a person refuses to play by the rules they have agreed to, simply banish them to a place where their sins are no longer the state’s responsibility. This suggestion sounds a little comical given the modern world, but it’s entirely feasible. If the person has another country of origin, they would have opportunity to return there accompanied by a ledger of their misdeeds. If their home country takes them back, they will likely penalize them in accordance with the laws that the offender once sought to escape. If the citizen has no other homeland, they can attempt to appeal to anyone who will take them. A public record would be made that provides details of their identity and the crimes they were convicted of, making it more difficult for them to simply start a new life elsewhere without consequence.
If no other nation wishes to take on a new citizen then they would simply be released into the wild. Either on a raft into the sea with enough supplies to last for a few days, or maybe helicoptered up to the Arctic where they will bother no one else. Either way, the message is clear: if you think you can live in this world without abiding by any social contract, then good luck, have fun. The costs associated with a providing a backpack full of camping gear and rubber dinghy is nothing compared to a lifetime of incarceration or death by lethal injection. Of course, this outcome is essentially a death sentence, but it would only ever be used a last resort. If by the grace of God a criminal finds a way to prosper under such circumstances, then all the more power to them.
Now, some might insist that for a truly horrifying crime, the threat of banishment is insufficient. Should mass murderers and child molesters really be able to live in a society where the worst possible punishment for their crimes is a permanent camping trip? I think so. They would most likely end up prosecuted by a foreign country or dying from exposure in the wild. There’s a thin chance that they could escape and create a new life for themselves elsewhere, but they would have to live under constant threat of having their identity discovered and their dark past revealed. Ultimately, it should be of little concern to the citizens of the state who exiled them. So long as the aggressor is gone and has no means or returning, why worry over what becomes of them? The desire for revenge is tempting but also cyclical and exhausting. You are meant to cut out rot, not allow it to fester and drain resources.
Historically, banishment was a popular punishment and it’s all too understandable as to why. In an undiscovered world filled with uncharted lands, throwing a miscreant outside of your border and letting the wild decide what to do with them is exceedingly convenient. Now we have to worry about being a nuisance to our neighbours and how they might react if they realized we were sending all of our rapists and murders across the Southern border—which is where the rubber dinghy comes in handy. However, realistically, I think there are very few citizens who would meet this fate. Given that they came to the state through voluntary consent, agreed with the rules they would abide by, violated them intentionally, and then refused multiple opportunities to make things right, I believe most criminals would not make it this far. For the ones that do, rowing off into the sunset towards an uncertain fate, with all the world aware of who you are and what you’ve done, this is a vision of justice I can get behind.
13. Consciousness
“I’m imagining the first spots of awareness as little murmurs running through the universe, wondering “What’s going on?” as it moves and feels through the dark. Then the sound multiplies from microorganisms into ecosystems and entire civilizations and religions, rising and falling as the clamouring to know “What’s going on?!” reaches a crescendo.
The answer? This. This is what’s been going on.”
This chapter explores consciousness. What it is, why we have it, and what we can do with it. The questions posed by our sense of subjective awareness have occupied religions, philosophers, and psychologists for centuries. And the answers we accept determine our relationship with our world, our lives, and our selves.
How does all the richness of experience arise out of inert matter? How does this elusive sense of “I” come to dominate our inner world? And how can one enact meaningful change in the conditions of their consciousness? Is such change even possible? Or are our minds predestined to predictable ends?
To start our journey, let’s return to where we left off in Wonderland…
Part One: The Cat in the Library
The day after the trial you are awoken by a ray of light that pierces through your bedchamber. You squint your eyes and toss off your sheets, recognizing the familiar sound of scratching at the door. You open it to reveal a black cat, who eyes you for a moment before slinking down the castle hall, turning halfway down the corridor and giving you an expectant glance, indicating that you should follow.
The cat leads you to a set of double doors which open to reveal a large library. A spiral staircase in the centre of the room sinks deep into the ground and stretches high into the sky, allowing access to far more stories than you thought the castle could contain. The cat wanders down one of the many rows of shelves and you follow, dragging your fingers along the spines of the texts.
They all have strange names, titles that declare in all caps, “THE FIR TREE BY THE POND IN THE VALLEY”, “LUCKY PAIR OF SOCKS”, and “ANT HILLARY #4683”. The name of this final volume piques your interest and you pluck it off the shelf. Opening it to a random page reveals what seems like nonsense, a list of random words with no context: “Food. Light. Hot. Cold. Friend. Foe. Food. Food…”
The book next to it titled, “BLACKBERRY BUSH SOUTH OF THE STREAM” is similarly strange, with pages containing lists of chemical compounds and others detailing weather conditions that stretch on for decades. Almost every word in the body text has a complementary citation at the bottom of the page, referring the reader to additional books with the same bizarre names.
“What is this place?” You wonder aloud.
The cat rubs its spine against against a wooden bookshelf and curls around a corner, wandering deeper into the depths of the library.
“Wait up!” You call, sliding the books back into their spots on the shelf and chasing after it down the hall. But the cat is gone. Instead, you find a book lying forgotten on the floor, bold letters in gold print boasting it’s name: “THE CAT IN THE LIBRARY”.
Part Two: Sensemaking
When I think of consciousness I like to imagine what the first forms of awareness must have been like. A sensitivity to light most likely, made by some single-cell organism writhing through the water, searching for a source of energy.
Life is defined by it’s anti-entropic character, the fact that it makes order out of chaos and weaves patterns out of what was once unpredictable. It may sound counter-intuitive at first, but a tree contains less information than the environment it emerges from. The wind, soil, and sunshine are vastly more complex than the plants that they collaborate in creating.
Amidst this reorganization of reality, something new is born: a sense of relationship. There is now the entity and the environment. The entity relies upon the environment to survive—it must extract nutrients from the external world. The best way to do this successfully is by acquiring information about it. By having access to even rudimentary information about its surroundings, an entity can react and adapt accordingly.
This is what a sense is. Senses provide living beings with knowledge of the outside world. When a sapling grows towards the sunshine, or a mushroom glows at night, or an ant picks up a crumb of gingerbread, these organisms are acquiring information about and interacting with their environment.
Senses allow living beings to make decisions. The external input an entity receives will determine what it does and why. Starve a plant of sunlight and watch it grow in a new direction. This behaviour is not automatic, but motivated by clear drives and desires; a cybernetic process that brings a system in closer alignment with its goals.
The question as to how the material facts of reality are transformed into the realm of sensory experience is referred to as the hard problem of consciousness. How organic information-processing systems generate subjective awareness of phenomena, also known as qualia, is a topic of much debate.
The issue with the hard problem is that it attempts to flatten the richness of reality into a purely scientific, material understanding of the world. Science can be a useful tool for exploring our environment, but our sense-making abilities suffer when we mistake the map for the territory. Our lived experience cannot be shoe-horned into and analyzed by scientific methodologies, for something essential is lost in the process. Qualia is an emergent phenomena, which cannot be found in any individual atom or examined under a microscope, but that doesn’t make it any less real.
Some philosophers have suggested panpsychism as a solution to the hard problem, which posits that consciousness must be an innate property of matter. Under this view, it is believed that even inert objects, such as a cup of coffee, may have some subjective experience. I believe this is an oversimplification, which recognizes the latent energy potential in all things and then overgeneralizes the capacity for subjective awareness.
Organic life is different from rocks or waves or wind because it has a natural start and end. A tree or beetle is unique in that it is very clearly this and not that. The entity acts as a distinct unit of information that must act to ensure its survival. To do this, it must develop an internal representation of the outside world. It is through this process, this interaction between organism and environment, that the experience of being is born.
Consciousness, in my opinion, is an emergent capacity of embodied energy. A sense of presence is a consequence of external information being internally represented. A subject is required to define the object. Thus, any steps taken towards empiricism will naturally beget a sort of subjectivity. As an entity evolves in complexity, the amount of information it contains about its environment increases. Each bit of new knowledge is then integrated into a more comprehensive whole. A system that can hold a more refined representation of the external world will be more successful, transforming latent energy into a field of awareness.
At what point between the fertilization of an egg and the delivery room does a baby become conscious? Does the light of awareness suddenly flicker on? Or is the process gradual, incremental like the rising sun?
I like to think of consciousness as a cone, containing a gradient of awareness that varies from primordial processes to complex experiences. Microbes and Mosquitos are essentially automatons, acting out pre-programmed instincts without any sense of self or need for nuance. Information is acquired and reactions follow. An insect can likely discern light from dark and food from threat, but it lacks the internal hardware necessary to store memories or infer causal relationships. Its experience is confined to the immediate, it cannot conceptualize that which is not—it simply is.
Plants have a similar sense of present awareness. They know what time of day it is, where they are, if they are being touched, and what surrounds them. They possess sight, in that they can detect and react to electromagnetic waves. They grow towards blue light and measure the time of day through red light. They can also store this information, allowing them to track seasons and recall the types of light they were recently exposed to.
Plants can smell, in that they detect chemical signals emitted by their neighbours. They know what kinds of plants are nearby and if they are ripe or under duress. Damaged leaves and trees attacked by insects will send signals to their neighbours, communicating that they are in danger and giving others time to defend themselves.
Plants also know when they are being touched. They can differentiate temperature and pressure through the same electrical signals that animals use. Some plants will react when touched, like a Venus Flytrap snapping shut, or a Mimosa Pudica pulling in its leaves. However this does not imply that plants can feel pain. Pain is an adaptive signal that is only effective when an organism can remove itself from a dangerous situation. As plants have no means of escaping painful experiences, they would derive no benefit from the negative sensation.
It has been discovered that trees will share nutrients and communicate information through underground networks of Mycelium. Mother trees can recognize their offspring and will rearrange their roots in order to make room for them to grow. When trees bear fruit they do so concurrently across the country. Coordinated behaviour emerges out of mute, immovable entities through their ability to leverage sensory information and signals to their advantage.
Despite not having brains, I do believe plants possess an emergent awareness of their environment like all living beings. The quality of this experience will be different than it is for people, but it’s just as real. I imagine plants experience a thoughtless presence that must be similar to deep states of meditation. There is no sense of self or concern for what the future will bring, only the gentle hum of being in and of the world.
As creatures increase in size and complexity, their conscious capacity grows too. The neural circuits first found in jellyfish evolve into a spinal column which allows for the quick transfer of information to and from the brain. Early vertebrates such as reptiles, amphibians, and fish show little evidence of goal-oriented behaviour. They perceive reality and react instinctively, bypassing the need for abstract thought entirely.
Mammals such as rats, on the other hand, demonstrate adaptive intelligence. A rat raised in a fancy cage will solve mazes faster and develop a heavier brain than rats raised with no external stimulus. This suggests that an animal’s cognitive capacity is not fixed, but dependent upon the richness and challenges posed by its environment. A rabbit that spends its life living in a dark cage, surviving off of only the most basic necessities, is bound to have a more limited internal experience than a rabbit that is trained and cherished.
By giving our pets names, teaching them tricks, feeding them treats, and exposing them to new experiences, they develop a more nuanced representation of the world and subsequently a stronger sense of self. It is my firm belief that consciousness is malleable and can change over time as environmental pressures motivate novel modes of thought and forms of action. A raccoon raised in the city will find new uses for its opposable thumbs that its forest-dwelling counterparts never could have fathomed.
If instincts are enough then an animal will survive off of instinct alone, but when presented with the ability to exert meaningful influence over their environment, they will quickly rise to the occasion. The ability to recognize objects and infer causal relationships endows creatures with a certain degree of agency. They can make predictions about how their actions will influence the outside world and choose to do that which will bring them closer to their goals. When my cat approaches me and presents her belly for a rub, suddenly the mysteries of her inner world become all too clear: she would like a belly rub.
What my cat knows is a subject of much contemplation. Clearly she can identify when I am eating, for she will often come over and ask for a bite. But can she infer that the toilet provides the same function as her litter box? Based on smell alone I would venture to say yes. What about when I shower? Or go away for a weekend? Does she know that I am getting clean and coming back? Does she remember all the previous places she has lived and people she has known? Does she ever long to return to them?
She certainly knows how to wake me up in the morning. She knows when she has misbehaved and when the dreaded vacuum is coming out for its weekly clean. Some scientists suggest that ascribing emotions to make sense of animal behaviour is anthropomorphism, and should be avoided at all costs. However I believe that nothing could be further from the truth. Projecting human thoughts and emotions onto animals is often the best guess as to what they’re doing and why. My cat hides from the vacuum because she hates the loud noise, she scratches at my door in the morning because she wants to eat, and she looks into my eyes lovingly because she loves me.
Octopuses can recognize faces. Elephants can discern between the voices of hunters and explorers, and will only flee the former. Whales have been known to provide aid to humans and other animals who are in distress. Dolphins love to play and will imitate the behaviour of others. Primates can learn to communicate and use cellphones. Crows will solve puzzles and use tools to create games. Consciousness and cognitive capacity are not unique to Homo Sapiens, we are simply the most advanced iteration in a long line of living beings.
If awareness is an emergent property of energy, then is something like a real collective consciousness possible? Does the ant colony have a sense of being that is greater than the ants themselves? Do the cells and bacteria in your body influence your behaviour? Split-brain studies suggest that both hemispheres can be aware of information that the other is not, and will rationalize the behaviour of the opposing hemisphere to fit its own narrative. This opens up the possibility that there could be two minds existing inside of a single person. However, this hemispheric rivalry is still embodied in the same flesh-suit. The inputs and outputs may be split, but they are both receiving information from a continuous whole. I believe emergent awareness is only possible when there are physical structures cycling energy within a specific entity. Therefore a literal collective consciousness or distributed ant psyche is impossible; the embodied relationship between interior and exterior is too essential.
The rise of artificial intelligence poses similar questions about consciousness. Is it possible that a computer could ever come to have an internal sense of self and subjective experience that is analogous to our own? Given that I don’t think there is anything inherently special about organic biology, I do believe this is a possibility. However it will remain unlikely so long as the technology is housed inside of a distributed network. Just as the individual ants within a colony do not give way to a higher order “colony consciousness”, subjective awareness is not possible unless it is embodied. As long as artificial intelligence is “locked in” to a purely digital world, it will lack the contrast necessary to develop a sense of individual identity. Experience is a consequence of a personal relationship. It possesses a unique character that is distinct and evolves over time, being continually informed and updated by the outside world. Without this clear delineation between subject and object, no sense of self can grow.
In the literature on consciousness, there is a common disagreement on the precise meaning of the word. The first definition describes any state of subjective awareness, any mode of sensory experience that is distinct in that is has a certain character and not another. That is the definition I have assumed throughout this chapter. The second definition I believe is better described as “self-consciousness”, in that it refers to an observer who has turned in on themselves, and developed the capacity for self-reflection and metacognition. Thinking about thinking. The process of establishing a sense of “I”, or an ego, that dominates our relationship with the world. The ability to think abstractly, plan for the future, and reminisce about the past is only possible in this second category.
When one is put under anesthesia, they are rendered unconscious. They have no awareness of themselves or their surroundings. A person can also be unconscious of automated actions, such as driving a car or riding a bike. These motor tasks are routinized to the point that they require little thought or active attention. When a person is in deep meditation, they are conscious but they are not self-conscious. Whatever thought patterns that dominate their daily life are shed in favour of a magnified focus on the energy within. Slowly, the sense of interior and exterior that defines our subjective experience starts to dissolve, until only the energy remains.
Part Three: The Story of Your Life
You hesitate before bending down to pick up the book with the black cat on its cover and flip through the pages. Inside are little chapters that describe the ebbs and flows of feline life. The footnotes citing “THE DORMOUSE IN THE DUMBWAITER” and “THE AFTERNOON PATCH OF SUN IN THE GREAT HALL” as key players.
Curious, you flip to the back of the book and look at the last page. The entry starts by describing the morning you just had—a scratching at the door followed by leading the visitor into the library, winding through the bookshelves until... The story stops.
“I see you found the library of your life,” says the Princess. You whirl around to see Her Royal Highness standing before you, wearing a white gown and ruby slippers.
“My life?” You ask. “But these books have nothing to do with me!”
“Oh sure they do. You’re here, aren’t you?” She asks, pointing to copy of “THE CAT IN THE LIBRARY” still clenched in your hands.
“You can put him down now, by the way.” She adds, as the hardcover collapses back into the shape of a black cat. You drop it in surprise and the black tom leaps into the awaiting arms of the Princess, purring and licking her affectionately.
“How is that possible?” You ask, astonished.
“Well, you can’t exactly expect him to be in two places at once, now can you?” The girl replies, stroking the cat lovingly behind the ears.
“I told you that we need to look into your mind. Well, this is it! All of the stories that make you, you.”
“But I’ve never met that cat before!” You insist.
“Once is enough,” says the Princess, dropping the black cat back down on the floor. “Somewhere in this library is the story of your life. Find it, and we’ll have a clue as to who you really are.”
“Right. Okay. And how do I know where to look?”
The girl shrugs. “You’ll know it when you see it. The right book will call to you.”
You gaze around the gigantic library, it could take days to get through it all and you don’t even know what you’re looking for.
Suddenly, the cat lets out a meow from a few aisles over and you go to discover what’s caught its attention. The black tom is sitting, tail swishing back and forth, looking up at a bookshelf. You follow its gaze and lock eyes with a copy of “WONDERLAND”, a fat text with gold lettering and a green tree embossed on the spine.
Sliding it off of the shelf you can feel your heart palpitate, and you gingerly peel open the first page. It reads: “Chapter One: The Maze”.
Part Four: A Twinkle in Your “I”
In the famous words of Douglas Hofstadter: “I am a strange loop.” Or rather, “I” is a strange loop. Where the subject of the self is concerned, subject and object become rather fickle categories.
By “strange loop”, Hofstadter is referring to a feedback mechanism wherein a system turns inwards and starts to generate internal representations of itself. No longer is only the environment being perceived, but the entity who acts within it becomes a meaningful part of the picture. The influence of the agent, and by inference, the nature of the agent begins to be abstracted and conceptually contended with.
An infant confronting a mirror quickly learns that they too have an avatar with which they walk through the world. In the first 18 months of life, a baby will string together sensations, actions, and reactions into a consistent self-concept. They learn that some behaviours are praised while others are punished, and will tend to do more of that which gains them encouragement. Subsequently, two competing senses of self are born; the rational Ego and the temperamental Id it must learn to control.
This mind-body split encourages feelings of shame, guilt, and judgement while also evoking pride and self-esteem when the ego is properly obeyed. By generating this dialectic between reason and desire, the former can hone the latter and guide it down more difficult paths. Notions of delayed gratification, sacrifice, and compromise are only possible once an agent can put distance between themselves and their desires.
The sense of self that sits so near to our spirit is an epiphenomenon; an emergent capacity of consciousness that has tangible effects without a clear first cause. Hofstadter illustrates this idea by describing a pack of envelopes he discovered which, when pinched, revealed a marble hidden at the centre of the stationary. However, upon further inspection, the marble was nowhere to be found. Only a stack of letters which, when clenched together, created the illusion of a marble by virtue of the bit of glue and layered paper that give the envelops their shape. The cumulative effects of this bit of bulk created the distinct feeling of something hard and certain at their very centre. Sound familiar?
Unlike the marble metaphor, however, our sense of self is continually informed by and updated in relation to our external environment. A child praised for their intelligence will likely work harder at school, while a kid that suffers from shyness will struggle to make more friends. The narratives we come to accept about ourselves will have a direct influence on our actions and attitudes, creating a self-reinforcing feedback loop.
“I” can be imagined as a drop in a pool of calm water. The ripples that emanate outward generating a picture of the world, like a bat using sonar. As the waves hit the edge of the water they will bounce back to their source, bringing new information about the shape of the space. The signals that are reflected back to us will then go on to inform our self-image, influencing how we behave in the future.
When we refer to “I” we imply something that is in, but not of the body. Our bodies are tools that we use to further our ends, but they are not ends in and of themselves, otherwise what would we be doing here? If the evolutionary M.O. to survive and procreate was purely material, then why would our minds be so malleable? Instinct is a valuable tool in that it leaves little room for user error. Automated action is certainly more reliable, so where’s the utility in uncertainty?
“I” is the domain of causal potential. It represents the locus of agency within a given entity. In order to make decisions, a being must be able to consider and compare potential outcomes and use their judgement to come to a conclusion. The advantage this provides is the ability to be more adaptive. No longer are we anchored to the slow march of evolutionary biology. Within a single lifetime a person can explore, select, and share what they discover, side-stepping the need for random mutation in favour of intentional experimentation and implementation.
By possessing an identity that can integrate information and think abstractly, more nuanced behaviour becomes possible. “I” is a computational field where sensory data comes to dance and is transformed into thought and emotion. Pure experience is value-free, it must be assimilated into a network of identity and desire before it can bear meaning. Without self-consciousness, our actions would remain limited and impulsive; instinctual. It is only with the addition of an “I” that we enter into the realm of ego and ideas, a place where the soul is greater than the hum of its parts.
A work of art “breaks the fourth wall” by acknowledging its own artifice. When something begins to talk about itself it shatters the barrier between performance and audience. Self-consciousness is this sort of violation. We become aware of our beliefs and biases, the role we play in getting in our own way, and the endless swirl of potential that surrounds us. Cognizance of the stories we tell ourselves allows us to question their foundations and challenge our self-imposed limitations.
Reflecting requires thinking about thinking, providing depth and substance to what would otherwise be a pretty shallow existence. In our mind’s eye we can play with hypotheticals and explore counterfactuals, creating a powerful tool to contend with reality and our relationship to the world. Our minds are flexible representational systems that know no bounds in terms of what categories can be considered. We are Turing-complete, in that there is no upper limit to our computational capacity—the ability to manipulate data and symbols is an endlessly recursive process.
The primary way we manipulate concepts is through language. Speech evolved as an information sharing mechanism, allowing people to communicate needs or dangers to their tribe. Since then, language has grown to dominate every aspect of our day-to-day lives. From childhood we are taught what colours we can see and what emotions we can feel. The utility of words is a double-edged sword, in that whatever they specify they also separate. By gaining the ability to communicate more complexly, we forget the ways in which things are connected and identities are slippery.
As Daniel Dennett says, “language lays down the tracks on which thought can travel”. Without words we would have no way to make concrete the abstract, or give form to the formless. Our inner monologue drives a narrative that creates a static sense of identity, meaning, and purpose. People who grew up without language and only acquired it later in life claim to have no memory of their lives beforehand. Without words to anchor our experience, awareness becomes egoless and transient.
Who “you” are is an enduring pattern of motion, like a whirlpool, rather than an enduring substance. You consists of the memories, thoughts, and stories you tell yourself about who you are, the inner narrator acting as a constant reminder of the role which you’ve adopted. The material substance of our lives plays second fiddle to the arena in which the drama is acted out. The nature of the mind cannot be reduced to brain tissue and neurotransmitters, for that is the set upon which the actors come alive. Ideas, be they dreads or dreams, are what engage the mind and set the story in motion. The tale is not the typeface, but the story and the teller are one and the same.
If time is the fourth dimension, then I like to imagine causality as the fifth. Time sets the mechanics of the material world in motion, but causality determines how they unfold. The relationships between objects are just as real, if not more real than the things themselves. For the objects are temporary, but the dynamics that regulate their interactions are eternal.
Your sense of self emerges from patterns that play out in your mind, not the lump of meat inside your head. Signals that bounce between neurons aren’t what make decisions, the ideas they represent do. In this world of upside-down influence, meaning starts to matter more than the matter itself, for meaning is what motivates us to move it. The bottom-up processes that first transformed inert molecules into organic life start to invert, as the material world is slowly reshaped by life itself. Political uprisings and world wars cannot be explained in terms of particle physics, for clearly they are the natural consequence of certain ideas and beliefs interacting.
As Carl Jung observed: “People don’t have ideas, ideas have people.” The causal potency of an idea or ideal is just as real as molecules and mathematics. All of human history can be understood as a battleground of varying values and social systems. The champions of any particular cause will rally others, inspiring them through a sense of awe and obligation. The American Dream, The Protestant Ethic, and The Communist Manifesto all carry real water in the world, and drive men to do things they otherwise would not have thought possible.
The attitudes and ideas we accept have material consequences in our lives. A society obsessed with mental health will invariably beget more mental illness, as this is where the social focus has shifted. What you look at grows. So one ought to exercise caution when deciding where to put their attention. Ruminating upon any affliction of the mind is bound to beget a negative feedback loop, where symptoms worsen precisely because they are being attended to. Even seemingly superficial things, such as saying, “I am anxious” rather than, “I am feeling anxious” will build up and start to impact your self-esteem over time. Shedding static labels in favour of transient descriptors frees your mind from artificial limits imposed on its potential.
None of us live in an objective world, but instead a subjective one that we have given meaning to. We are not determined by our experiences, but the meaning we give them is self-determining. We are not stones, we are beings capable of resisting inclination. We can stop our tumbling selves and climb uphill. Our will emerges out of, yet is separate from and able to influence the environment to serve specific ends. This is the premise of all great religions: that radical self-transformation is not only possible, but the key to a meaningful and fulfilling life. When someone truly grasps this knowledge and applies it, a world of possibility opens up to them.
To “sin” means to miss the mark, to fail at accomplishing the task set before you. In this sense, man sins whenever he evades the responsibility of taking power over his own life. Not doing what you know you should be doing by allowing external forces or internal whims to shove you around is missing the mark. Letting the world hold too much power over you refuses the divine call that tugs at each man’s soul. Only you are capable of altering your conditioning and charting a new path of your own making.
The more aware and attuned you become in your own life, the more you clean up your influence on the collective. Accepting your power as master of your own domain allows you to step into the role with confidence and clarity. This organically improves the conditions of those around you, for a firm and kind presence is contagious. It is only through changing yourself that you can start to change the world.
Part Five: Rewrite
“Uh, Princess Muza?” You call. “I think I found my book.” You clench the copy of WONDERLAND, reluctant to read any further.
The Princess appears by your side and extends her hand, taking the book and looking through it until she finds the right page. “Here you are,” she says, handing the open book back to you.
The text reads: “Here you are,” she says, handing the open book back to you. The rest of the page is blank. In fact, the rest of the book is blank, and it still has a good quarter to go.
“What do I do now?” You ask, half expecting the words to appear on the page.
“Well, what do you want to happen next?” Replies the girl as she gives you a pen.
“What do you mean, what do I want? I thought we were finding out who I am! This book doesn’t bring me any closer, it only says what I already know. Creepy, though.”
“You mean, who you were before Wonderland? I thought that was obvious by now. The reason you can’t remember who you are is because you didn’t exist before you came here. You’re a character in someone else’s story. That’s why you keep doing things against your will, you’re at the mercy of their strings.”
“Although, I guess,” adds the girl. “The author must equally be at the mercy of yours. A strong enough story is funny that way, suddenly you spend sleepless nights and weeks working, trying to create something that winds up creating you.”
You aren’t listening. Your ears are ringing. Brandishing the pen like a knife you scrawl sideways across the page: I ESCAPE.
Part Six: How to Change Your Mind
Religious philosopher Maurice Nicoll writes that the Biblical notion of repentance is actually a mistranslation of the Greek word metanoia, which means change of mind. This understanding brings a whole new meaning to much of the New Testament, wherein the primary message of Christ is that of psychological transformation. This change of spirit cannot be reached by outer compulsion. Rather, it is the internal and eternal task of every man to turn in unto themselves and undergo this radical rebirth.
The path to enlightenment leads away from all safety and shelter. One must be willing to abandon their creature comforts and venture out into the land of the unknown. The pleasure you derive from security in your personhood must be sacrificed in favour of all the things which you are not, but have the potential to become. Clutching too tightly to your sense of self renders real changes of the spirit impossible, for one is too preoccupied with preexisting patterns to start to see the forest from the trees.
All religions are solvents for the sorrows of the disordered soul. They share one common theme, which is that man is a creature with the capacity to occupy higher states of being and awareness. Christ likens man to a mustard seed, who cannot grow by the light of the natural world alone. To climb into the Kingdom of Heaven, one must look beyond the material and engage instead with matters of the spirit. To have faith is to maintain a certain openness to the world and your role within it. It is an act of trust in the unknown, a curious constant that allows one to remain both dynamic and vulnerable, ready to receive whatever it is that life has to offer.
As Alan Watts says, “to idolize scripture is like eating paper currency.” And as Christ said, “the sabbath was made for man, and not man for the sabbath.” Both of these statements share the same underlying theme: that the symbol should not be mistaken for the thing it is meant to represent. Religious doctrine are intended to serve man, and no man ever attained metanoia through unexamined service. Because the essence of spiritual practice cannot easily be pointed to, prophets and scholars are forced to speak of it through myth and metaphor. But as was said before, one must not mistake the map for the floor. For the terrain we navigate is unending and constantly shifting.
Truth is sensational. Whatever a person feels it is right to do is, for them, the truth. Until someone personally experiences something, they have no real knowledge of it. The colour red or taste of caviar or smell of blood are not facts, they are experiences. Thus, until a person has the proper experience, they will remain unmoved in matters of the spirit. For knowledge must become emotional in order to affect us. Unless you can understand and apply religious teachings, they will remain intellectual curiosities rather than empirical realities. Here, I am a hypocrite, for although I appreciate the mysteries of meditation and the similes of scripture, I am still young and spiritually inexperienced. However, this doesn’t suggest that I don’t know where to look.
Meditation, either through prayer or breath-work, is a religious universal. Any form of prolonged concentration focuses your attention so that attention becomes intention. To attend is to notice, and to notice is to discern. Everything has a certain character that gives it a particular quality. By attending to our experience, we become more aware of both our environments and ourselves. Within this new cognizance, new knowledge and possibilities reveal themselves.
To meditate successfully, one must create space within the psyche; a spot of internal awareness that is neither subject nor object. To hold the ego aside long enough to glance inward is a difficult task, for the self is dominated by internal chatter. However, with practice one can learn to quiet their inner narrator and dissect their souls from their selves. This process cannot be forced or fast-tracked, for self-consciousness cannot be shed through a heightened focus on the self. Only by making room and allowing things to happen within the mind will a strange new light begin to shine.
Enlightenment is not the creation of a new state of affairs, but the recognition of what already is. The concepts and abstractions that are necessary for our survival also bring us further away from the realm of raw experience. Your true essence is pure, dynamic presence. No solid core sits at your centre; there is no marble of the mind. All that exists is a pulse, a rhythm of energy that beats continuously. When we gaze directly at this source of inner light, all experience is bathed in warmth, depth, and meaning.
Everything becomes fresh and new, untouched and unspoiled by previous explorers. The feelings of peace, love, and connection that you have sought for so long start to radiate through you, gushing from an endless source of plenty. You remember that this is the sensation you have always known and never had the strength to remember. The secret yearning behind our searching, incomplete lives that physical pleasures try to satiate but never truly satisfy.
The light of consciousness shines through all of us. The same spark of life that electrifies trees and honeybees is ours too to share. We do not come into the world but out of it, weaved from of the same pattern of energy that reverberates throughout the entire solar system. Our sense of awareness is like an antenna, tuned in to a universal field of experience accessed by our individual psyche. The quality of the signal we pick up on depends entirely on our state of mind.
You are not who you think you are.
If consciousness is a light, then your mind is like a film projector, playing the story of your life as a tape that flickers through your awareness. Everything printed on the film is a kind of shadow, that blocks or distorts the light in some way in order to cast an image. Without the shadow there would only be shining, pure light with no shape. Every spiritual practice on earth is designed to stimulate our recognition that this holographic projection is happening. The secret they reveal is that the light, the shadow, and the screen are all the same.
Hindu wisdom says that the whole universe is just God playing elaborate rounds of hide and seek with itself. By pretending to be you and I, it gets to go on wonderful adventures, with plots so intriguing that it quickly forgets it is playing a game. Discovering this truth too soon spoils the fun, so it must divorce itself from the knowledge that it is one. The stakes are all for show, and the opera is just a play, but the theatrics provide some zest and spice to an otherwise eternal ordeal.
If the apple of your “I” was to have a core, it would be this: there is a spark of divinity that runs through you. God is the witness, the mind of the universe. He is as close to us as we can bear being to our true selves, living each of our lives lapping up the luxury of exquisite experience. It is not you who live, but God who lives through you, soaking up sensations like a sponge. Knowing this, developing a relationship with the divine becomes simple. It is not about seeking and serving something external, but instead cultivating and attending to the bit of the Lord that lurks within.
Everything can be understood as a single flow of energy, a complex pattern that moves and shifts over time while maintaining a certain character. All events are interrelated, mutually entangled and evoking one another. Bottom-up and top-down dichotomies overlook the greater unity that is only accessed when parts are considered as a whole. The illusion of identity convinces you that you are separate rather than the same. But differentiation is not separation, it is the knife with which we can known the world.
Your field of awareness is like glass. You are edges, nothing aside from the things that give you your shape. Our senses fill us with what is external, so what we are is the context in which our lives transpire. Trying to describe your Self from your experience is like trying explain the colour of a mirror in terms of the image it reflects. The ego is incidental, one of a thousand focal points through which the universe watches itself.
It can be fun to don a mask and put on a show, but be careful not to get too caught up in the character. We tend to become so enmeshed in the drama of our personal lives that we forget our fundamental nature, One that is abundant and divine. We grow so attached to our identities as separate and lacking, and get suspicious of the suggestion that we may in fact be whole, and wondrous. Pain turns into suffering when we start to take it personally, as if it reflects something uniquely meaningful or bad about us.
Suffering and desire are two sides of the same coin. We want, so we can strive, so we can fail, so we can feel, so we can pick ourselves up and start the cycle all over again. The soul longs to evolve, so it creates circumstances where it can stretch and grow, expanding its horizon of potential experience. Without suffering there would be no call towards self-actualization, no struggle through which we can come to know the full range of human ambition and emotion. The divine within us is innately curious about all that life has to offer, both the good and the bad. By accepting pleasure and pain as part of the package, that cosmic itch is scratched.
Blaming circumstances for your discontent is a surefire way to repeat the pattern. Negative projection is one of the main mechanisms of the mind, creating the illusion that the problem with our lives lies “out there” rather than “in here”. Of course, people suffer for reasons that are not their own, but the extent to which they suffer is. When you stop taking life personally, your heart becomes light and your spirit soars. Untethered from expectations of how things should be, you can appreciate life as it is.
The shadowy, subconscious part of your self yearns for a taste of darkness. Until this inclination is brought into the light, it will rule your life and you will call it fate. Only by surrendering to suffering and relishing in the richness of feeling can painful experiences truly be processed and moved past. Leaning in to negative emotions with total authenticity and approval allows your soul to savour that which it secretly seeks. In doing this, the appetite is satiated, and the spirit can move on to other matters. Denial of these forbidden feelings leads to more situations where they are sure to arise, as your subconscious will sabotage any attempts to subvert its aims.
By staying in touch with our feelings we get to know our desires. By knowing our desires we achieve clarity, the ability to act decisively and receive lavishly. Emotion is necessary to transform the inner world. The fire that flickers in your heart does more feeling than it does thinking or seeing, for feeling is the embodiment of spiritual energy on the physical plane. These spaces are entangled, mediated by the pit in your stomach and the lump in my throat. Change in one plane promotes a complementary change in the other, since both share the same energetic source.
Only through quiet contemplation can true intuition arise. We know better than we are able to articulate. The spirit has an intelligence that the mind cannot map to its concepts any more than the scientist can pin down the self. There is an elusive wisdom that permeates the brightest edges and darkest corners of our consciousness. Intuitive knowledge proceeds analysis, it provides irrational access to integrated information—the precise origins of which we may never be sure.
The promise of magic is a corollary, through rarely mentioned aspect of religious appeal. Through access to higher order wisdom, the right person can defy material laws of reality and gain access to divine knowledge and mystical experiences. Whispered tales of the powers bestowed upon the most devout are bound to catch wind and carry intrigue. But can they be true? To the extent that insight can instigate radical transformation in the material world, absolutely. Beyond that, who knows? I think the charm and wonder of this technicolor trip is magic enough already.
14. Environment
The natural world is the precondition for our survival and prosperity. Without access to the Earth and her resources, civilization would never have made it out of the Stone Age. Through conquering and cultivating the land, mankind has risen out of the uncertain state of nature and produced dynasties that last for centuries.
Our relationship to the Earth is a necessary and often under-examined aspect of our social and political life. The convenience of the city and her riches casts a fog between us and the conditions through which that wealth was derived. Along with the rapid development of our industries we have lost touch with the fertile ground that granted their ascendance. The consequences of this severance are intuited faster than they are felt. As for now, we’re running on fumes.
The comedown from the high of the industrial revolution calls into question to what degree government intervention is necessary to protect our natural world. Should producers have carte blanche authority to extract as they please? Or do we have a practical and ethical responsibility to curtail exploitations of nature in favour of more sustainable alternatives? How can we construct a future that allows us to enjoy the fruits of the earth without suffocating her in the process?
Meanwhile, our cities are increasingly dull and demoralizing. Every year, urban monotony grows as our cities become concrete and car-dependent, contributing to urban sprawl which stretches from coast to coast. Globalization comes with the unintended consequence of causing culture to spread more quickly than it can diversify. Billboards and billion-dollar companies become ubiquitous, everything adopts the same bland character, and everywhere loses its charm.
Is it possible to foster new and vibrant communities from the bottom-up? Can we work with these flows rather than against them? And if so, what would that look like?
These are the sorts of questions we will be considering, exploring their implications in both sustainability and city building. To start our journey, let’s pick up from where we left off in Wonderland…
Part One: The White Rabbit
You wake up in a sunny field. Finally, after all this time you’ve escaped Wonderland and are back in the Real World! You can’t believe that trick with the book worked. What a bizarre dream, you think as you sit up to get your bearings.
You’re surrounded by poppies, and on the horizon you can see the faint green glow of the castle. Either you’re still dreaming, or you never fell asleep in the first place. Fear and frustration bubble up in equal measure. If only escape had really been that easy, but it seems like this world isn’t done with you yet. And it’s not half bad, you muse as you take in the scenery.
It’s a beautiful, golden blue day. The farmland stretches for miles, as far as the eye can see, interrupted only by the occasional forest or cluster of homes. In the opposite direction of the Emerald Palace stands the city, glittering softly in the sunlight.
Something rustling in the flowers grabs your attention and you turn to see a white rabbit whizzing through the field. He is dressed to the nines and running on two legs, clutching the compulsory pocket-watch and muttering under his breath.
“Hey!” You call out, and the rabbit spins around on its heels.
“Where are you going?” You inquire rather lamely, not sure what else you could ask.
“The Inn of UM is expecting an unexpected visitor, and I must be there for their arrival!” He replies in an anxious huff, turning back to the task at hand and racing through the poppies towards the city.
The Town of UM stands as tall and proud as you last remember it, oozing with delight and opulence. You decide to go to it, following the path the white rabbit has carved through the fields.
As you walk, you pass by farms, forests, ponds, and streams. Everything is immaculate and pristine. The animals roam free, the brooks babble happily, and the dirt roads are well kept. Every person you pass smiles and gives you a wave. Others beckon you to stop and have some lunch, for by now everyone has heard the tale of the strange traveller walking within their walls.
You don’t know where you’ll go next, but for once you’re not worried about it. You watch a black cat stroll by and wonder what became of the book you left in the library. Could every living thing really have its fate determined within the confines of the castle? Seems like an unfair state of affairs. Although it would also seem that you’re not exempt from the equation.
You wander along, following the gold stones which lead back to the heart of the city.
Part Two: Man and Nature
Section #1: Right
Natural right is might. Human rights are a fiction, fabricated as an assertion of value turned entitlement. But no such right will the natural world bestow upon you, only the ones you are willing to win. We determine what we believe we are due and to what extent we will protect those claims. “Rights” are an extension of the governments and institutions that are able to safeguard them. Otherwise, all you have are daydreams and empty promises.
The natural world only has the rights we choose to grant it. Left unprotected, Mother Earth will be cannibalized by the same brutal forces she bore. Sucked dry for her riches, she suffers from an unquenchable thirst for more. Luckily, man manufactured institutions in tandem with his appetite. What we pillage we also protect, if for no sake other than our own future survival.
Self-interest always rears a certain degree of self-sacrifice, a prudence that causes us to pause and pace ourselves. We cherish natural splendour more than nature herself, for we are the only ones who can taste it. The sound of birdsong, the sight of a sunset, the smell of lilacs—these earthly delights know no connoisseurs save for mankind. We are both the environment’s greatest friend and threat, simultaneously protecting and destroying, all in the name of our own desire.
There is nothing wrong with this; this is natural order.
It’s fortunate for (or perhaps the cause of) our bleeding heart sensibilities that a rising tide does indeed raise all ships. An older, free run, well fed, “happy” chicken produces tastier, more nutrient dense and satiating meat than it’s fast-food-factory-farmed counterpart. Rich soil creates nutritious plants which create healthy animals which create a better qualitative experience for ourselves. Protecting our environment and the welfare of our fellow creatures is in our best interest. The proof is in the poultry.
Section #2: Authority
Government is fundamentally a monopoly on force within a given territory. It is an active, not enshrined, ability to exert power upon the earth and the people therein that grants it legitimate reign. Any other measure is ultimately shortsighted and inaccurate. Machiavelli triumphs because he does not seek to deny this reality, but learns and leans into its harsh truths to work with instead of against them. Let power be power, everything else flows from that. It is the lie that we have no means of exerting control over power (that we have no power ourselves) that prevents us from embracing this fundamental truth.
The state’s ability to protect and control its territory is contingent upon the support of its citizenry, usually in the form of taxation. Without a continual supply of new wealth and resources, the sovereign authority will grow insolvent and stagnant. It needs a generative populace to promulgate its reign, for power requires constant consumption and production to sustain itself.
The government is what enables this creation of wealth. It is what sets and secures the conditions so that people may live and trade freely. Without the state of man is a state of anarchy, where each is subject to the wanton whim of the other. It is through our participation in politics that we come to create certain standards of behaviour and codes of conduct. Enshrined into law and backed by the boot, long term coordination and cooperation becomes possible.
The state provides the groundwork upon which the people may flourish. And flourish they do, through unfettered access to the land that they may toil and transform, their labour generates value which increases the prosperity of the entire regime. This is the true ideal, but our current political system adds one caveat to this claim. In the transition from feudalism to capitalism, one critical truth was forgotten: the land can belong to no one. No man creates it, and no man alone may keep it.
Imagine how much territory a single individual could exert control over, if placed in an absolute state of nature. Assuming he’s a strong and capable man, he still couldn’t monopolize much more than his wingspan. Give him a gun and some elaborate booby traps and he may be able to defend a bit more, but not indefinitely, not without the help and ingenuity of his friends. A storm is always coming, be it man or nature.
No system of power can guarantee absolute authority, and any that claim to should be regarded with suspicion. All control is contextual and contingent because power is equally contingent. We may spot its trends and learn its appetites, but the tides of man are ever-changing. Power is for the present, with a well educated bet on the future. This is all we can know, and all we should hope to. For silver will tarnish over time, while flowers grow from the most unexpected of places.
Section #3: Progress & Poverty
If power is required to secure territory, and people require access to land to work and prosper, then the wealth of nations is dependent upon the territory they keep. There must be land before labour can be exerted, and labour must be exerted before wealth can be created. For it is through this transformation of earth that wealth is derived, upon which land is the conditional precedent, the material field which must be toiled.
This is what political economist Henry George determined in his 1879 magnum opus, Progress and Poverty. While searching for an explanation as to how poverty persists and is even exacerbated in the face of unprecedented material progress, he landed upon an often overlooked key: the role of land in our society. George reasoned that as land is the necessary precondition of labour, a political system that inhibits who can toil the earth will invariably produce more poverty than prosperity.
Despite advances in science and technology, an unfair advantage placed upon those who can access land will naturally increase wealth inequality in direct proportion to progress. George’s logic is simple: as populations increase and demand for land outweighs the supply, those who control the field of production inadvertently control the producers. It is not greedy capitalists, who “exploit” workers by paying their wages and adopting the risk of new ventures. It is the land owners, who exploit this transaction by extracting rents while providing nothing of value themselves. Man did not create the earth, so why should any man alone possess unique title to it?
The premise of private land ownership is what provides the basis for turning progress into poverty. Without the ability to access the earth, no man can be said to have a right to the fruits of his labour, for the orchard was fenced off long ago. If one man can command the land upon which others must work, he can appropriate the surplus value they create as the price of his permission to work it. This creates a system akin to wage slavery, wherein competition for access to work drives wages down instead of demand for workers driving them up. Even in the face of material prosperity, wealth inequality will be exacerbated as the benefits of progress are concentrated in the hands of those who control the land.
Section #4: The Value of Community
The most valuable land on earth lies not in diamond mines or Amazon rainforests, but in Manhattan and Hong Kong, where people and the culture they bring are richest. We value density, opportunity, and diversity more than anything else. Where these things are abundant, real estate prices will soar.
The value of land is not determined by any man in isolation, for man in isolation suffers from a loss of connection. Even if situated among plenty of resources, a single man cannot capitalize on the bounty of nature without the help of others. Division of labour is what enables economic efficiency and produces the prosperity we see today. We benefit from living in close contact with others, for we have easier access to the fruits of our culture. Centres of human life contain the spoils of intellectual activity, be they libraries, universities, museums, or galleries. Access to the best and brightest is a major asset, which is why land value is dependent almost entirely on population.
Another way of saying this is that land value is created by the community as a whole. The worth of any particular lot is rarely inherent, but contingent upon who and what surrounds it. This results in the phenomenon of speculation, wherein people will buy land as an investment, anticipating its value will increase over time as populations climb. Prime real estate will sit unoccupied and underdeveloped as land owners wait to cash in on hypothetical future returns. This waste of space pushes people to the edges of a city, further from the locus of productivity, all for the benefit of a select and incidental few. Withholding use creates artificial scarcity and economic inefficiency where it need not exist, worsening material conditions rather than improving them.
George’s solution to this riddle is simple: as the land derives its value not from any individual but from the community as a whole, everyone ought to share in the bounty of this relationship. As the state relies upon the population to support its reign, the area it protects should be the common right of all who live there. It is the citizens who enable the occupation of the land and thus they should have access to the territory: the two systems are mutually interdependent.
Section #5: Taxation
To ameliorate the tension that proto-capitalism has placed between labour and land owners, George recommends tapping value at its source, and extracting rents from the land itself. Rather than an elite few growing wealthy from an unearned advantage, tax them for the privilege of exclusive access to what should be the common right of all. It is the community who enables the cultivation and improvement of the land, therefore the community should be the ones who benefit from its use.
An increasing population will drive up prices without regard to the inherent qualities of the earth. The price of a plot of land does not arise spontaneously, but emerges as a consequence of which people and how many live nearby. The value of these collective endowments is expressed as rent: the amount a person must pay for exclusive access to a given area, given how desirable it is as a consequence of its neighbours.
This concept of rent is what George referred to as a “land value tax”, which would be paid yearly to the state in exchange for land held by individuals as private property. The rates would be calculated annually and based on the raw social value of the earth, without regard for any improvements made by the occupants. Desirability, determined by both urban density and natural splendour, would be the driving force behind these assessments. If a location is over or undervalued, this discrepancy would be reflected in market demand and could easily be adjusted over time.
The land value tax could be used to fund public services and infrastructure while also promoting more efficient use of space. There would be no incentive to hold land for speculative purposes as doing so would no longer be profitable. Any land that is taken off the market would need to be occupied and used to its fullest potential, or by those who can afford to squander it. People would no longer be penalized for improving their homes, as they are in the traditional property tax system, but instead encouraged to make the best of their space. Taxing only the occupation of the earth itself and not who or what is upon it creates the conditions of political equality. Those with unearned access to natural resources offset the cost of this benefit by paying society back for the privilege. Thus, the only inalienable advantages that remain are matters of innate intelligence, skill, and industry.
A basic land value tax is not only sufficient to cover the taxation needs of a country, it has the added benefit of spurring more industry. Corporate, sales, and income tax all slow down commerce by acting as an artificial weight on trade, punishing people for producing wealth rather than rewarding their productivity. The community gains nothing from kicking the geese that lay the golden eggs. Leave to industry, thrift, and skill their natural reward, for productive enterprises benefit everyone. Every ounce of prosperity yields collateral advantages, be it more beauty, supply, demand, or hope.
Taxes that are arbitrarily levied have the tendency to be evaded, and carry the unintended consequence of shaping a city in unexpected ways. Regulations upon symptoms of wealth rather than its source creates cities that have character without cause as people struggle to skirt by restrictions. The thin facades of Amsterdam or abundance of American big-box stores are examples of this. But tapping wealth at its root brings about the benefit of producing a positive feedback loop. A prosperous, populous area will generate high taxes which are then reinvested into the community. The downstream effects of this being a rising tide that raises its own current.
Section #6: Protection
Under George’s view, the state would act as the ultimate custodian of the land, determining how it is divided, who may rent it, and at what rate. As the sovereign is now in the real estate business, he has a vested interest in maximizing his customer base while also ensuring the longevity of his product. Just as your landlord may limit what actions are permitted within your rental suite, the state may similarly assert how the Earth and her riches must be treated.
Matters such as environmental protection and resource management thus become of utmost importance. No longer are those who are said to “own” land entitled to do with it as they please, they are beholden to the rules and regulations of the sovereign. Title to land is title to the land alone, not the sky above or earth below. The state may permit resource extraction, but at its discretion, and always prioritizing sustainability over short-term gain. The deterioration of our natural world is a consequence of a political system that does not recognize the earth as the necessary foundation for human flourishing. By emphasizing its importance you remove the incentive for creating landfills and clearcutting forests. For these eye-sores acts as blights upon the earth, wreaking havoc upon the environment while lowering its productive potential.
A state should strive to be self-sustaining and not reliant upon foreign imports to thrive. This makes farming, logging, and mining all crucial industries which must be managed with care and subsidized if necessary to ensure their success. Much like the Earth herself, citizens rely upon these resources for their survival, so it’s in their collective interest to support their cultivation. Island nations tend to be better at resource management since the limited quantity of land forces them to care for it more seriously. An attitude of prudence, even in the face of abundance, is always wise and makes for wealthier nations in the long term. The importance of these values should be reflected in laws on resource and waste management. Healthy air, water, and earth is a benefit to all, and should be protected at all costs.
Pollution, either waste or emissions, presents a problem for free trade. If one can get away with externalizing the cost of their actions without having to contend with the consequences, they are rewarded rather than punished for their indecent behaviour. A just state would impose extremely harsh penalties upon pollution and contamination of any kind. Any action that causes damage to the natural world which cannot easily be reversed should be fined heavily, if not banned entirely.
Part of the problem with modern waste management is that the veil of sustainability is valued more than the act itself. Poor standards of sorting and sanitation mean that most of what ends up in your blue bin wont be recycled, just discarded elsewhere, out of public sight and mind. Much of the plastic collected in North America to be reused is exported to China, never to be seen again. With little requirement for transparency or accountability within our waste management system it’s impossible to know if these problems aren’t simply being exported elsewhere. Education on what constitutes good stewardship is minimal and rarely enforced, encouraging people to adopt indifferent attitudes as they are never actually penalized for acting carelessly.
Countries with the best pollution management systems highlight the importance of individual action and maintain high standards for waste collection. Through strict regulations and charging citizens the real cost of properly disposing of their trash, more conscientious attitudes are incentivized. Incineration of waste is another effective solution, which when done properly can both get rid of garbage while also generating heat and electricity. The ash leftover from the incinerators can then be used to line roads or construction projects, integrating it back into the environment.
The rights of man and nature are reliant upon the state. We choose what we deem worthy of protection and to what ends we will go to care for it. Environmental conservation and animal welfare are thus the natural domains of good government. Various political systems will promote different kinds and degrees of protection, but all will benefit from taking the Earth and her children into consideration. We have an innate affinity for nature and thrive where she flourishes, so we’ll organically be drawn to places that value her preservation. As material progress delivers people out of poverty, they can increasingly afford the luxury of concern for something other than their own wellbeing. A certain degree of prosperity is required before people are able to advocate for the needs of Mother Nature and her creatures.
The welfare of wildlife, livestock, and animals under human care should not be overlooked. As these creatures are sentient, their suffering must be considered in any civilized society. Guidelines that require good living conditions and prohibit sadistic, factory farming practices would likely be supported by many consumers, even if this results in a more costly product. The price of needless suffering weighs upon our collective souls, and is best avoided wherever possible. Imposing laws that minimize the harm done to animals and protects their dignity is necessary for any just nation.
Part Three: The Inn of UM
As you make your way into the centre of the city you are struck by a clock standing in the town square. Its hands are in the 12 and 6 position, but its face reads “HERE” and “NOW”. You watch as the minute hand ticks away from 12:30, and the “HERE” slowly fades into “THERE”, pointing at 7 o’clock.
You turn to follow its lead and spot a bright sign reading “The White Rabbit”, with an arrow enticing you towards what looks like an inn. You decide to investigate and enter the earthy abode. It’s warm and welcoming, fashioned entirely out of hardwood and cobblestone. A hearth crackles in the centre of the foyer and the White Rabbit stands bored at reception, hands propping up his chin, wearing a thin pair of reading glasses.
The door chime signalling your entrance causes him to jump with a start. “Yoo-hoo!” he calls. “Oh, it’s just you,” he adds with disappointment a moment later.
“What are you doing here?” He inquires, with an air of indifference.
“It’s an inn, isn’t it? I need a place to spend the night.”
“Alright,” says the rabbit, moving some papers and picking up a pen. “And pray tell, what’s your name, citizen?” A long thin finger pulls down his spectacles to peer at you quizzically.
“I… Right. The thing is, I’m not a citizen. I was just at the palace, with the Princess, and she named me the new ward of UM.”
The White Rabbit grows miraculously paler and squeaks, “Good Garden! Of course it’s you! The unexpected visitor. Why didn’t you say something sooner? Please, please come in. I have a special room I’ve set aside… You must be exhausted… Let me get your coat—Oh! Her Royal Highness said I should give you this.”
He produces a wristwatch and places it in your hands. The simple silver chain wraps easily around your wrist, showcasing an empty opal face.
“Now, this is no any ordinary accessory,” says the rabbit. “But a key to the city. With this watch you can go anywhere you please and see all that our small town has to offer. Guard it carefully, for without it I cannot guarantee your safety. If you should go back into Wonderland, show this watch to Tru at the gate and he will ask you no questions. The watch is the bridge between you and UM. You understand?”
“Yes,” you say. “Thank you. I’ll be cautious. Now, do you know where I could get something to eat? I’m so hungry I’m getting nauseous.”
The rabbit smiles and stretches an arm towards the door. “Go back to the town square and at 3 o’clock you’ll see a store. Don’t worry about money, just show them the watch and all will be well. Merchants of UM are in the business of wealth, and sometimes it happens that what you give is worth more than what you sell.”
Part Four: The Shape of a City
Section #1: Chaos & Order
Visions of Utopia have dominated political philosophy since the days of Plato. The practice of elucidating the conditions of a just society is almost a right of passage for those who proclaim an interest in political theory. In the century and a half following the founding of America, over 250 utopian communities were created in the United States alone, each with its own character and concerns. Many of these did not survive for long, but the potential of praxis is its own reward, allowing us to explore what other worlds and ways of life are possible.
People don’t usually hate cities, but city failure. The attraction to vitality is universal, but demand for lively areas far outweighs the supply. Most modern cities are plagued by chaos masked as order, with rules and regulations imposed by elected officials with little regard for the actual processes and drives that keep a city alive. The wisdom of self-organization is throttled by the whim of the public servant, who levies laws not knowing what it is his constituents really want or how best to serve their needs.
There is an innate tension between urban planning and social spontaneity. Too much top-down control stifles creativity, forcing people to live in conditions that grow stagnant and maladaptive for their cultural contexts. But too much bottom-up liberty is equivalent to anarchy, preventing people from enshrining any consistent principles or codes of conduct into their environment. What’s needed is a political structure that can balance the benefits of these countervailing forces, allowing both static patterns and dynamic reactions to flow and thrive.
A city is a complex, self-organizing system like any other. Urban regulations that run counter to organic processes can cause dysfunctional patterns to proliferate, confusing
signals of information by imposing false bottlenecks and insisting upon certain outcomes. This is the problem with most zoning laws and building codes—they enforce specific standards that stifle creativity and prevent meaningful innovation. But some degree control and consistency is necessary. Letting cities grow completely organically can lead to problems with infrastructure and urban development. What a successful city needs is a skeleton, a framework that can be fleshed out by its citizens.
Section #2: Recursion
The political process can be compared to the creation of a membrane. The territory is differentiated and protected; you are either “out” or “in”. What happens within this new ecosystem is up to our discretion, and how long it survives will depend upon its constitution. Personally, I am a big fan of recursion. As without, so within. A city that mimics these natural processes of spontaneity and self-organization will become more resilient precisely because it is more adaptable. The central authority should promote decentralization wherever possible, its primary role is to create and preserve this field of potential.
“The city within the city,” as Leon Krier calls it. This urban planner advocated for the creation autonomous urban quarters, each with its own distinct character. Architect Frank Lloyd Wright had a similar vision, proposing that cities should be divided into counties, each with an architect that manages the distribution of land and provision of social services. In essence, mimicking the American state system on a local level, wherein each neighbourhood has its own leadership and ability to make its own rules.
A modern city should realize these dreams through a concentric district design. The centre of the city being highly centralized and divided into three sub-sections. The second ring around this nucleus would consist of nine more districts, each managed independently and catering to the needs of different communities. The outer layer of the city would be completely unconstrained and open to cultivation, allowing people to create whatever conditions are agreeable to them. Moving inwards, the city becomes more dense and centralized. Moving outwards, it becomes rural and free.
This arrangement would allow citizens to live in an environment that suits their needs while still having access to the benefits of diversity and advantages of multiplicity. The paradox of urbanism says that our desire for natural, private space is at odds with our enjoyment of a lively social scene. The magic of the city happens where people are most concentrated, but they should also have access to open air and countryside.
The downtown core of the city would be centrally planned and require a high degree of top-down control. It would offer the sort of density and technological integration associated with luxury living, condominiums, and automation. The nine surrounding districts would be privately developed, each with a distinct character and catering to different cultural values. Operating off of unique regulatory and design principles, each would be responsible for providing its own infrastructure and centralized services. The outer ring would be rural, ripe for homesteading and market mayhem, the Do-It-Yourself venture where anything goes and people are only expected to comply with the most basic laws and limitations.
Each of the twelve districts would be independently managed, but anchored by a Community Centre which will provide citizens with basic social services. As the outer, undeveloped ring is settled, people could petition to create new districts by collecting signatures and erecting a new Community Centre, thus allowing the edges of the city to evolve organically in accordance with desire.
Taxes paid to the state would depend upon where a citizen lives. The anarchic outskirts would be cheapest, where you only pay for the raw cost of land. As you move inward and more amenities and social services are added on, the cost of rent would increase in proportion to the additional benefits.
By reducing the scale of city management into smaller districts, more effective policy could be enacted at the local level. Instead of making sweeping proclamations which impact the state of the city as a whole, a more fine-grained approach allows for degrees of nuance and control that would otherwise not be possible. This carries with it the added benefit of increasing the expediency with which policy can be enacted. Instead of awaiting rubber stamps or orders from on-high, local leaders are able to execute decisions based on the needs and values of their constituents. By allowing for more complexity at the outset, the city is actually able to operate more simply.
Section #3: Let 100 Flowers Bloom
The nature of the districts themselves is up to the discretion of the sovereign and his citizens. An international city-state would likely attract immigrants from all over the world, so creating distinct cultural centres would be both practically sensible and visually beautiful. Other areas might cater to different lifestyles, with districts that are dense and lively, suburban and family-friendly, or modern and environmentally-conscientious. Differences in administration and regulation would allow for different niches to be catered to while also enabling movement between these spaces.
An Oriental, Islamic, or Latin quarter could celebrate special holidays, have an official second language, or introduce unique prohibitions on certain substances. The district could fund the creation of religious buildings, such as mosques or temples, or impose rules that regulate the appearance of architecture—creating a cohesive atmosphere. Each area would be responsible for its own infrastructure and amenities, so the trash bins, lampposts, and flower boxes would change depending upon where you go, contributing to a distinct sense of community identity.
Zoning and business regulations may also vary, as would the quantity and quality of public services. A suburban, family-oriented area might emphasize accessibility, impose quiet hours, ban narcotics, and provide free schooling and childcare. Whereas an eco-conscious district would focus on free transit, renewable energy, zero-waste, and cultivating community through regular farmers markets and weekly yoga classes.
One part of town might be modelled after the liberty and density of New York City, while another adopts winding, European-style streets and shuts down on Sundays. An area by the ocean might take on a Mediterranean character, while a few blocks over are English townhouses situated amongst French gardens. One branch of the central core could focus on adopting and integrating as much modern technology as possible, while another leans into the neon, retro-futurist aesthetic of downtown Tokyo.
The cumulative impact of these many districts is a city of immense vitality. Free to roam, the citizens may enjoy the benefits of many different cultures and value systems without having to sacrifice the comfort of their home. The rules of these districts would not be stagnant, but adapt in response to the changing needs of their clientele. Citizens would still have the capacity to advocate for their desires, but they would not be carried out through uncertain, democratic measures. The district management would be responsible for keeping their constituents happy and providing the services they seek, otherwise they will simply take their business elsewhere.
Section #4: Patchwork
The districts should be designed with walkability in mind, with Community Centres situated at their core to promote accessibility. These centres and their services must be no further than a 30 minute walk away, meaning that the districts should be no greater than 5km across, or an hour’s walk. Density would vary from a minimum of 1000 inhabitants all the way up to 150,000, depending upon how close they are to the downtown. This would put the total population of the city at a maximum of around 2 million people, consisting of 12-20 districts and occupying 15-20 square kilometres.
The city should use natural features of the environment to inform its design. Rivers, lakes, forests, and valleys can all enhance the landscape when their organic properties are celebrated rather than obscured. Natural boundaries can act to separate districts while also imbuing them with unique qualities and acting as a common focal point. Emphasizing the innate aspects of the earth has the added benefit of creating difference, allowing people stay oriented and easily form mental maps of the city.
Borders between districts need to be highlighted, creating visual separation and informing citizens when they cross into a new territory. Edges can be emphasized through tree lines, gardens, walls, and fences. But should also be punctuated by paths, gateways, and bridges that celebrate the transition between spaces. An edge, properly implemented, should act as a seam rather than a barrier, encouraging cross-use between communities and enticing people to explore other areas. This can be accomplished through shared public spaces and common attractors that will pull people towards the perimeter, encouraging them out of their comfort zones.
In “The Death and Life of American Cities”, Jane Jacobs lays out the essential principles of urban design. Namely, the city should aim to foster lively and interesting streets, encourage mixed use, and density over sprawl. These factors create the added benefit of fostering feelings of safety within the community. An active street that is used throughout the day will have far less instances of crime than one that is deserted. Frequent, casual contact with locals creates a sense of public identity and web of social trust. The convenience of leaving keys with your corner grocer, or trusting that your neighbours will keep an eye on your children as they play outside, are signs of a strong social fabric that cannot be institutionalized; it emerges out of the city itself.
Section #5: Rods
The streets and sidewalks are the vital organs of the city. If they are pleasant and interesting then they will be used frequently, and if they are used frequently then they will become ever-more interesting. The most walkable cities in the world all contain short blocks, with ample opportunities to turn corners and wander in new directions. Wide sidewalks that can accommodate patios and street vendors while still providing space for movement and standing still are more comfortable than narrow strips.
Lining the street with trees provides both shelter and shade while also creating a barrier between the sidewalk and road. Grassy boulevards are a new invention which unnecessarily broaden streets while adding little utility. Replacing them with trees would make streets more cozy, dense, and walkable. The pavement should be made from something other than concrete, which is not very durable and doesn’t patch well. Instead, bricks or cobblestones covering both the sidewalk and road would encourage pedestrians to walk on the street while signalling to vehicles that this is their turf too.
The roads themselves should be narrow, reducing traffic flow and encouraging alternative forms of transit. Major roads should be kept out of neighbourhood centres and instead routed along the perimeter wherever possible. Barcelona accomplished this through the creation of “superblocks”, combining nine regular blocks and forcing through-traffic to the outside. Bike paths could be constructed along highways and nature trails, but bike-specific paths within the city itself complicate more than they clarify. Cyclists should simply follow the rules of the road or stick to the sidewalks.
Additional public paths such as promenades, skywalks, underground tunnels and arcades also enhance diversity and walkability. Districts would benefit from having a promenade where people can go to see and be seen, acting as a centre for public life and attracting people to local fairs and festivities. Skywalks and tunnels can be used to knit together a dense area while also sheltering people from the elements and introducing them to new places. Covered arcades provide the same benefit by allowing people to explore different buildings and shops without having to go outside.
The importance of mixed use development cannot be overlooked. A city that zones to separate work from home and shopping from entertainment does itself a disservice. Segregating these activities ensures that only one aspect of the city is used at a time, and gives people little reason to wander outside of their daily routine. Too much self-organization will actually cause birds of a feather to flock together, so strategic zoning laws could be implemented to guarantee diversity instead of enforcing monotony.
Monotony and repetition are not alluring or inviting, conveying only an aimless lack of direction. Whereas differences in architecture generate excitement and intrigue as they represent the variety of human life. A dense neighbourhood with work, play, shops, restaurants, clinics, and homes all within a 5 minute walk ensures that the streets will be constantly used as people shuffle from place to place. For busy, lively streets you need many people with different schedules who all live in the same space.
Section #6: Nodes
The local landscape ought to inform the functional and aesthetic design of a city. Instead of trying to repress its natural features, they should be accentuated and celebrated. Bodies of water such as lakes and rivers must be exposed and preserved. High vantage points should be transformed into accessible landmarks so people can enjoy the view. The most desirable features of the environment must be protected and made available for everyone to appreciate, be they magnificent trees or sandy beaches.
Public parks, playgrounds, and squares help knit a community together by offering a central gathering point. The should be placed where they will see the most use, preferably somewhere dense where people will visit throughout the day. People attract people, and too many spaces to congregate will spread the population thin—it’s better to have a few popular places than many desolate ones. Parks, courtyards, and gardens need both enclosure and open air to be inviting. They need sunlight, various features, and focal points to draw a crowd inside. Amenities such as washrooms, chess pavilions, or skating rinks are better placed around the perimeter as this will attract visitors and encourage cross-use with the surrounding streets.
Parks can also connect neighbourhoods. Long, thin strips of greenery encourage walking and are good for transporting people from place to place. A thin space with many people moving through it feels more lively, which is the why we are drawn to boardwalks and shopping malls. Alcoves carved out for entertainment, vendors, seating, fountains, and gardens would add destinations and intrigue to the journey.
Access to nature’s bounty should be free to all. Community gardens and fruit trees must be plentiful and maintained by local volunteers. An urban barn would generate food for the public while also injecting animal life into the community. Petting zoos, wildlife sanctuaries, and animal shelters are also vital. Ensuring that wildlife has a hospitable habitat is essential for promoting a strong relationship with the natural world. Parks could be enhanced by adding peacocks or prairie dogs which act as an additional attraction. Unrented space may be cultivated by the community, but could not be monopolized by any person in particular. People may rest in public spaces, but would be forbidden from occupying them for a prolonged period of time. Having a nap in the park is fine, but pitching a tent is not.
The districts should be punctuated by various landmarks, statues, shrines, and religious buildings. Special sites that represent collective identity and values are important for fostering local pride and create focal points within the community. The variety among different districts will help imbue them with distinction and character, elevating their unique traits and culture. Holy sites that symbolize the heritage of a community are essential as they help maintain a connection to the past. The charm of shrines and sacred spaces should not be underestimated. They act as beacons of beauty, faith, and duty, inspiring awe and delight in all who pass by.
Section #7: Community
As the districts would be managed by different leaders, infrastructure and urban planning would vary depending upon where you go. Different plants, pavement, lampposts, trash bins, benches, and signage would create a distinct sense of district identity. While having some universal designs such as unique pedestrian crossing icons, or putting maps on manhole covers, would create a thread of cohesion that ties the entire city together. A strong national brand promotes a sense of civic spirit.
Installations such as gazebos, mailboxes, restrooms, drinking fountains, information kiosks, and outdoor instruments would be up to the discretion of the district. All of these amenities enhance quality of life while also promoting participation in public spaces. Bus stops should be placed next to newsstands and coffee shops, making waits a more pleasant and possibly productive experience. Allowing people to enhance and modify their environment creates a legacy for future generations. Decorating spaces by adding art, lights, chairs, little libraries, or other delights should all be encouraged, for there is a positive feedback loop between public empowerment and civic pride.
The Community Centres which anchor each district act as a focal point of local activity and public service. They could provide anything from post offices and child care facilities to sport fields and dance nights. By concentrating community activities in a single place they are more likely to be remembered and frequented. Providing space to host events and weekly gatherings would promote a sense of camaraderie and shared culture, allowing people to play a more active role in shaping their community.
Special spaces such as a shared greenhouse or local art gallery foster craftsmanship and highlight talent within the community. Facilities such as a local tool shed could loan rarely used items, such as lawn mowers and hand drills, reducing the need for redundant individual ownership. Donation sites and burnable depots would turn local trash into treasure and energy. Playgrounds filled with unwanted raw materials would recycle waste into opportunity for children to construct and create. All of these amenities are possible, but none of them are necessary. The beauty of the many district design is that people can select for whatever services and features suit them best, and the benefits of the rest are just a walk away.
Section #8: Vitality
Part of the social alienation and isolation we experience today is a consequence of the home becoming more grand. When all of our entertainment and material desires can be delivered straight to our door, the need to participate in public life is diminished. The internet connects us globally while simultaneously eroding the quality of our local culture, which must be revitalized by introducing new activities and incentives.
E-Commerce has led to a resurgence of the Arts and Crafts movement, the wares of which shine best when subjected to tactile scrutiny. Local potters, painters, and jam-makers would benefit from having small stands and stalls in addition to their online stores. Street merchants provoke delight and intrigue while also circulating wealth within the community. Outdoor vendors and food trucks should be easy to operate and upkeep, removing barriers to entry and eliminating the preferential treatment often given to corporate franchises and food-chains.
The public space should offer many opportunities for teaching and learning. People from all backgrounds with niche talents or specialties must have access to platforms where they can share their knowledge with others. Lectures, workshops, and classes hosted by uncredentialed individuals would foster an environment that views exploration and education as core values. Institutions for research and development should not be left to the universities alone, but made accessible to as many people as possible, encouraging an atmosphere that prizes learning, innovation, and industry.
Children should attend small, local schools and have ample opportunity to play a meaningful role in their community, whether that be by volunteering at a garden centre or putting on a play at the public amphitheater. Breaking up monotony through special events such as “Bring Your Kid to Work Day” highlights the importance of apprenticeship and hands-on experience in addition to classroom schooling. It is vital for children to feel a sense of belonging and responsibility towards their community, for this is what encourages them to become active and engaged citizens.
The occasional suspension of social norms is essential for creating a dynamic and energized environment. Holidays such as Halloween and festivals like Nuit Blanche allow people to explore and interact with their communities in new and exciting ways. Regular events such as monthly movie screenings, weekly garage sales, or annual parades help to entice people out of their homes and into public life. Every month a different district should put on a weeklong display, promoting their distinct culture and identity while attracting and advertising to residents of other communities. These local showcases would both enhance civic pride while also providing a good reason to explore other parts of town.
Celebrations of life and achievement should be commonplace. Perhaps a community newspaper announces local births, deaths, and marriages, while also advertising new store openings and job postings. Or maybe the local high school puts on a graduation parade, attracting the eyes and cheers of the neighbourhood while strutting their caps and gowns with pride. Anything that fosters a sense of abundance and prosperity should be highlighted, for our attitudes and beliefs shape our fate.
Chapter Five: Magic in the Air
Stepping back out into the town square you spot a corner store across the street. Inside you find freshly cut flowers beside still-warm loaves of baked bread and baskets of colourful fruit. You eye them hungrily, not sure what you can take.
Reexamining the silver watch, the opal face reveals a sliver of light, pointing back towards The White Rabbit.
“Strange,” you say to yourself.
“Excuse me,” you say to the shopkeep. “Can you show me how this thing works? I want to buy some food but am not sure what I can afford.”
The man smiles. He has a wide grin, blue eyes, and dark hair. “Don’t be silly, my dear. Take anything you like, we have no use for money here.”
“But surely, I must pay you back somehow,” you insist.
“Not me. For I did not grow this fruit or bake that bread. The value I add is only intermediary. If you want to help the florist then by all means, go work in the gardens. Or if you want to do some good for the baker then please, bring him these eggs he requested. You’d be saving me the trouble of having to deliver them myself.”
“Sure, I can do that,” you say. “And in exchange you’ll give me a loaf of bread?”
“Certainly. Take some cherries and cheese too. He’ll turn those eggs into tarts which everyone adores. Once the people smell those I’ll have a line out the door!”
He hands you a package of groceries and points to your watch. “Just follow where it leads, and try not to crack any on the way!” He says, with a wink and a wave.
Ravenous, you break into the bread as soon as you’re outside, and it’s the best thing you’ve ever tasted. The cheese is hard and nutty, and the cherries sweet and juicy. Looking at the eggs at the bottom of the bag you check your watch and see that a new hand has appeared. To the south, at 7 o’clock, is the Inn. But a new line at 9 now points westward, blinking persistently.
You follow its lead, through streets and arcades, passing by shops and cafes, until eventually you encounter a river. You check the watch again but its face remains unchanged, encouraging you onwards, into the water.
“Excuse me,” you say to the next person you see. “I’m trying to get across this river and was wondering if you knew a way.”
The woman smiles and you catch a glint of opal around her neck. “You’re going to the bakery too? Good, that means the next boat will come sooner. Just wait here with me and a ride should arrive shortly.”
As you stand by the riverbank a crowd starts to gather. You notice each of them are sporting the same silver-opal jewelry. Either wrapped around their wrists and fingers, dangling from their ears, protruding from their pockets, or simply pinned to their coat.
When the next boat comes you hand the bag of eggs to the woman. “Do you mind bringing these to the baker for me? They’re from the shop in town square.”
“Certainly,” she says. “It would be a pleasure. You’re going back to the Inn, aren’t you? Be a dear and bring this to the hare for me, I told him I’d bring him treasure.”
She slips you a piece of paper just as the boat sets sail, into the setting sun, and you head back towards the Inn. The second hand, now satiated, has faded into obscurity, leaving you with a clear line towards home.
By the time you get back, night has fallen. The White Rabbit dozes softly at the front desk. A lantern hanging in the hallway shows you towards your room. Less lavish than the palace, but much more comfortable. Sitting on the dressing table is a bouquet of flowers, with a note tucked in between the rosebuds.
Thanks for your help. Come back tomorrow if you’d like a tart, I have more work for you.
Exhausted, you crawl into bed and blow out the light, kissing your flowers goodnight.
Chapter Six: The Core
Section #1: Digital Webs
The benefit of building from the bottom-up is that you get the opportunity to think through systems from first principles. Given carte blanche authority to create and innovate as you please, a new world of possibilities will reveal themselves. We usually think of urban planning and city management as static institutions, which can only shift a few inches every year. Meaningful change moves like molasses and is rarely expedited by high need or popular demand. Political systems bloated by bureaucracy and wrapped in red tape become sluggish and slow. For a city to thrive it needs agility—it must be able to think on its feet.
Conversations surrounding “Smart Cities” correctly anticipate that technological advances will facilitate new ways to live, but struggle to imagine what innovations these digital systems could enable or construct a compelling vision of the future. In a world filled with Wi-Fi, cameras, sensors, drones, and AI, the possibilities of how these technologies could be leveraged to our advantage are endless. However, current discussions on the topic remain limited to describing how we could optimize what already is, improving efficiency and reducing energy consumption without actually altering anything significant about how we live. The study of urban design must be creative and ambitious. It should not get hung up on the cities of today or tomorrow, but instead focus on what they could be 100 years from now, uninhibited by cost or constraint. Only by shedding our beliefs of how a city “ought” to be can we start to envision how else the cities of the future might look. With these daydreams come the paper schemes of the next century.
Contemporary urban development has come to a standstill. Technological advances over the past thirty years has done little to inform our daily life outside the addition of a few black mirrors. The progress that has been made comes almost entirely out of the private sector. The convenience of same-day delivery, ride-hailing services, and seamless shopping experiences emerged in spite of constrictive regulations, fighting an uphill battle against the status-quo.
Amazon had to deploy their own drivers to expedite delivery rather than relying upon the postal service. Uber had to contend with a powerful taxi lobby trying to keep their cars off the streets. And many states have banned cashless retailers entirely, asserting that such business practices are discriminatory. In an environment where attempts at innovation are curtailed rather than encouraged, little progress will be found.
All of the aforementioned services rely upon bluetooth, internet, and digital sensors to function. This invisible web of connection is what allows information to travel with minimal friction, enabling large-scale coordination across time and space. Meal and car delivery services use user data to optimize their product, creating a system that adapts in relation to consumer demand. Digital sensors detect and transmit valuable information which provide insight into the habits and needs of the public. The ability to render a virtual landscape of the city, highlighting its main drives and flows, helps to facilitate a new understanding of our urban environment.
Section #2: Sending Signals
Universal public internet seems like a self-evident requirement for any modern city. Satellite connectivity supplements the need for cellphone towers, which in conjunction with underground power lines would remove all obstructions from the skyline. Bandwidth could be throttled to prevent people from downloading large files for personal use, but basic connectivity should be free to all. A government-issued gadget that connects citizens to the digital grid would supplement the need for a wallet, cellphone, photo ID, or even house key. Explicitly embracing technology as an essential aspect of the city allows us to unlock its full potential. By providing citizens with a link between themselves and the digital networks they participate in, new methods of public engagement become possible.
Something as simple as a piece of jewellery could act as a key to the city, allowing you to transact and move through the world freely, no longer dependent upon a myriad of accessories that only work to further complicate your life. Sometimes, the best interface is no interface. Currently, our relationship with technology is mediated almost entirely through screens, which can be awkward and cumbersome, especially for simple tasks. We need to install apps, remember passwords, “ask not to track”, fulfill two-factor authentications, fill in forms, enter personal information, and if all that goes well, you might get a meal or movie ticket out of the entire ordeal.
Technology does not shine as a mediator, social tasks are better suited for human strengths. Self-checkout aisles are not innovative, they simply offload work onto the customer. Technology shines as an enabler and automator, allowing you to focus your attention on what matters rather than turning it towards a machine. Slapping a screen and battery pack onto most everyday objects does not improve them, it complicates them, forcing us to stop and think rather than doing what feels intuitive. A tappable transit card does not remove the hassle of the interaction, it just converts it to a new medium. These updates to old hardware are not improvements, they merely reinforce preexisting conventions.
What you want is a system that thinks and acts for you, like magic. When you walk onto a train or take something from a store, the price has been paid. When you open your front door or go to access your accounts, they unlock automatically. When you put your food in the microwave or clothing in the laundry, you hit a single button and it is warmed or washed appropriately. The paralysis of choice isn’t actually a desirable state of affairs. People are easily overwhelmed by too much text, too many steps, or simply too much time required to complete what should be a straightforward task. Bizarrely, the result of all our technological innovations have landed us in a situation where basic procedures are increasingly complicated instead of simplified.
This is unideal. And begs the question as to what a truly “Smart” city should look like. Integrating technology into the urban environment just for the sake of it does nothing to improve it. Digital networks are valuable because they allow information to travel, enabling emergent systems that were not previously possible. A lightbulb isn’t just a fancy fire, it’s something fundamentally different which paved the way for neon signs and television sets. A computer isn’t just a fancy calculator, it is the foundation for video games, internet forums, and online stores. And a truly Smart City is not simply a city with computers layered on top, but a place where the digital pulse of the public regulates its very core.
Section #3: A City of Glass
Now, there are some concerns about privacy.
People are already paranoid enough over trivialities like targeted advertising and cookie tracking. Why should they want to subject themselves to a system that can more-or-less monitor their every movement? Why would they want their access to urban amenities to be dependent upon a digital key? The short answer is that these things are already the case, they’re just not working to our advantage.
For all of human history, man has been subjected to the watchful eyes of his neighbours. A consequence of living in community is being perceived by other people, and having your habits and preferences become known. Whenever people bemoan the use of CCTV or digital tracking, I am always left confused by what exactly they think their eyes are for. Surveillance is always occurring, be it by man or machine.
Of course, cameras on every street corner offer a much more detailed picture than any set of eyes alone. When it comes to stopping crime and streamlining commerce, this is a good thing. Watchful eyes are a reliable form of security, so long as they are kind. The concern lies where the observer turns cruel or is otherwise compromised. But your cellphone company already knows where you are at all times, so why shouldn’t your city, which you have entrusted to protect you? Plenty of your personal data is already available to companies who are only motivated by profit and have no reason to care about you in particular. But the state relies upon the wellbeing of its citizens to thrive, so it has every incentive to handle their information cautiously and judiciously.
There is this idea that access to data invariably leads to manipulation and control, but this couldn’t be further from the truth. Data simply provides insight into the signals and drives that already exist. Companies and entertainers may use data to better serve their customers, but the locus of control always lies in the consumer. She decides what keeps her attention and what systems she rewards. The idea that people will soon start starving themselves to death because they can’t bear to tear their head away from TikTok is ridiculous. The notion that targeted advertising can somehow make you buy something don’t need and can’t afford is as absurd as it sounds. Algorithms seek serve you better by detecting and catering to your interests; the quality of their outputs depends entirely upon the quality of the people who use them.
More access to information is almost always a good thing. This is how niches are detected and needs are accommodated. The free flow of information within a city is vital for its health and durability. Without it, signals get stuck in transit and lost in translation. A city cannot adapt when it is not aware of the desires and drives of its citizens. Open access to data allows communities to build systems that align with their aspirations and inclinations, while also providing insight to the types of services that are underused and no longer needed.
Some districts may choose to be data-free, instead facilitating life “the old fashioned way” and prohibiting its collection entirely. But I suspect that as the advantages of a transparent city become more apparent, consumers will largely be willing to sacrifice notions of privacy for personal convenience and safety. A city built from glass reflects back to us the nature of the community it encapsulates. When the public is principled then the data they generate is an apt indicator of their values and ideals, making it a valuable tool for urban development. But when they subsume their will to whim and act without care, indifferent to the outcomes they choose, then the information they generate will become similarly confused, for the city can only be as bright as its parts.
Section #4: Planes, Trains, and Autonomous Vehicles
Urban transportation could be revolutionized by recent technological advances. The only bottleneck to progress is being mired in convention, which mindlessly replicates what already is. The advent of the steam engine caused cars to rapidly replace horses at the turn of the 20th century, forever changing the way we shape our cities. Between 1910 and 1930, the number of automobiles in America leaped from 500,000 to over 25 million in the span of 20 years. Today, the United States contains nearly one car per every person, and is covered in over 2 billion parking spots.
Urban sprawl is a direct result of our motorized world. Cars drive cities and their citizens farther apart, and the demand for more roads and parking stalls is always increasing. This process produces a negative feedback loop, where more vehicles require more space, and more space increases the need for more vehicles. Parking lots, gas stations, and traffic signs detract from the beauty of the city, adding visual clutter and patches of desolation. But these nuisances will soon be as obsolete as the stink and dung of the horse and buggy, for a new era for transportation is upon us.
Self-driving cars will be better than any human within a decade or two. At that point, convention and regulation will be the only thing standing in the way of a new kind of city. Autonomous vehicles will not only replace the need for human drivers, they will abolish the concept of personal commuter cars entirely. Our attachment to the independence offered by owning your own vehicle will become as outdated as our allegiance to the horse. The convenience created by a fleet of autonomous transit will simply be too great to resist.
A centralized transportation authority offers the unique benefit of self-organization. By dispatching all commuter vehicles on the same network, unprecedented levels of coordination and resource conservation become possible. A fleet of self-driving pods that float through streets collecting and dropping off passengers at the push of a button provides a myriad of benefits. The likelihood of crashes would be reduced to near zero, as vehicles on the same network would be in constant communication with one another. The need for parking spaces would be abolished, as the pods would either be working or recharging at an underground depot. The streets could be thinned, as optimization within the system would cause paths to be used with maximum efficiency, dramatically reducing the likelihood of congestion. And the entire operation would be fuelled through clean energy, reducing noise, improving air quality, and decreasing carbon emissions.
Personal vehicles may still be used for travelling long distances and by automobile enthusiasts, similar to how horses are treated today. People would keep cars for play rather than practical purposes, driving them on racetracks or cruising through the countryside. But the benefits of general automation and centralization simply outweigh the loss of the autonomy often associated with car ownership. Ease of movement through the city is just too essential.
Walkability is a good indicator of a pleasant atmosphere and local merriment, promoting a deeper sense of connection to the community as well as public health. Dense, mixed-use development increases accessibility as daily needs are driven closer together, reducing the need for alternative transit. Where longer routes are required, trains, subways, streetcars, scooters, buses, bikes, and boats should supplement the need for personal vehicles. The city must accessible to everyone, with free transportation networks between districts encouraging cross-use and curiosity.
Section #5: The Internet of Things
Much of Smart City speculation is centred around the Internet of Things, a name used to describe systems of integrated sensors that send and receive data in real time. IoT technology allows us to take any object and enmesh it in a digital grid of relations and information. Doing this haphazardly produces little benefit, but when implemented strategically the consequences could be revolutionary.
Some cities have deployed sensors to detect when and where waste bins need to be emptied, allowing trash collection services to be routed more efficiently and reducing the number of smelly, overflowing garbage cans. This data can then be used to determine how waste bins could be distributed more effectively, optimizing their location in relation to local need. If the trash bins were outfitted with wheels and a motor, they could adapt and relocate throughout the day and empty themselves when they get too full. This example is rather fanciful, but it illustrates a crucial point, which is that IoT technology has the potential to imbue everyday objects with their own agency and vitality, animating them like any other organic system.
Instead of a night sky illuminated by constant street light, a modern city might outfit a fleet of drones with headlamps and send them out in search of pedestrians to guide as they walk. These firefly lights would roam and flicker freely, moving in tandem with the city itself. A desolate street would be dark and cozy, reducing light pollution. But the moment someone decides to step outside or go for a midnight bike ride, they would find themselves accompanied by a digital sidekick to illuminate their path. Areas with an active nightlife would attract more drones, creating clusters and flows of light throughout the city, likely drawing more people towards their glow as they now know where others groups are gathered.
Drones could also be used to deliver food and packages, automating away mindless, menial work which no one likes doing anyways. Local trading platforms would benefit from robots which can do the heavy lifting of moving items from place to place. Digital resale and sharing of small goods is hindered by the inconvenience and cost of transportation, incentivizing people to buy new rather than circulating what’s already in their community. The technology isn’t quite there yet, but these advances in transportation and commerce are just around the corner.
A city equipped with a network of cameras and sensors would dramatically alter the way we travel and transact. Instead of having to stop and pay for the goods and services we use, this interaction could be automated out of existence—your mere action and presence being sufficient information to charge you accordingly. This would both streamline and save time while also preventing theft and free-riders. Fingerprint detection and facial recognition software are much more accurate at validating identity and more convenient than passwords or plastic cards. We have the means to modernize how we move through the world, fear of change is now the only barrier to entry.
Section #6: Organic Influence
Energy systems outfitted with digital sensors would manage their inputs and outputs more effectively. Fluctuations in demand throughout the day could be monitored and accommodated accordingly. Excess energy generated by private homes and businesses would be bought by the state and poured back into the grid, incentivizing people to invest in renewable energy systems and contribute to powering the community.
A circular economy thrives by constantly cycling energy, resources, and information within a closed system. Structured like an ecosystem, turning trash into treasure. Organic waste transforms into nutritious fertilizer; rainwater is collected, used, and fed back into the earth; heat, wind, and water are captured and converted into energy. The more transparency there is regarding what people have and what others need, the more tightly the system can be wound, reducing the gap between supply and demand.
A digital dashboard where citizens can connect and acquire information about their city is essential. An application that lets people ask questions, report problems, access data, review legislation, voice their opinion, and see what others are saying facilitates civic engagement and encourages participation in the broader community. City administrators could use this portal to post alerts, seek experts, ask questions, or conduct surveys to inform their policy decisions. The city is like an organism, in order to survive its head must be in touch with its heart.
Urban innovation may benefit by drawing inspiration from the natural world. Following Jane Jacob’s logic concerning the importance of short streets that bend and turn frequently, providing many potential routes to travel, one might be inspired to map a district like a honeycomb instead of a conventional grid. Hexagons seem to be natures shape of choice, informing the structure of both bubbles and beehives. The 3-point junctions at intersections would provide more possibilities for interactions, creating livelier street corners. These nonlinear paths would encourage people to use different routes to get to the same destination, creating more novelty in their daily commute. Since street names would be difficult to use due to their winding nature, the clusters of buildings creating combs could instead share a common moniker.
At the centre of these clusters might be a public park, with access to underground transit that connects to other parts of the city. Surrounding the park would be a ring of high rise apartment blocks, with office and commercial space on the lower floors. The hexagonal layout frees tall buildings from the tyranny of straight lines, allowing them to be built in a way that maximizes sun exposure without obstructing the view of their neighbours. Contracting multiple private companies to construct and manage the different condominiums would add another element of contrast and intrigue. This arrangement would mimic a field of flowers, with each tile acting as an independent blossom while rooted to the same soil. The transit stem connects the flowers, allowing them to send signals and transport resources. The pollinating centre is an attractor, enticing visitors and facilitating new connections. Supporting the entire operation are the petals, providing a safe place to rest and recharge.
Section #7: Art & Architecture
A city that leans into its organic constitution will feel like a natural extension and celebration of the Earth. It should be made with the land in mind, constructed so that its natural beauty is emphasized and extended. Integrating monuments directly into the landscape is a great way to inspire awe while also accentuating the environment. Larger-than-life statues that emerge straight from the earth evoke feelings of wonder and pride in the tenacity of mankind.
The greatest buildings in the world all owe their construction to some centralized source. Either they were built for religious purposes or commissioned by great kings and sultans to show off their wealth. But definitely none of them were crowd-funded. Magnificence and opulence are a consequence of excess, a luxury most common men will never know. If we want to further our legacy of great architecture, affluence and concentration of authority are key.
A city that seeks prosperity should invest in public art and architecture, for these are the things that stir man’s soul and inspire him towards greatness. The general lack of grand and ancient buildings in North America contributes to feelings of stagnancy and listlessness. Without unique landmarks acting as beacons of hope and vitality, social morale drops rapidly. There is no connection to the past or the values imbued in the city aside from purely pragmatic ones, which alienate more than they energize.
Of course, a modern city-state would have to start from scratch. It cannot rely upon the vestiges of yesteryear to confer meaning and legitimacy upon the present. It must write its own story, which is precisely why the construction of monuments is crucial. A city tied together by a consistent thread of design will possess patriotism and pride that is not possible when the parts are fragmented. Having some common elements and motifs throughout the city will contribute to a sense of unity and harmony.
The sovereign should fund public buildings generously, elevating them to the status of monuments rather than mere museums and generic galleries. Administrative centres should have an air of drama and prestige, imbuing them with dignity and authority. If a community decides to erect a mosque or greenhouse, they should make it one that they are proud to keep, with the intention that it will last for generations to come. Privately constructed buildings of distinct beauty that are beloved by the community could be turned into protected sites with the permission of their creators, preventing their demolition and returning custody of the land back to the state. This would allow the city to develop its own rich history and heritage sites over time, letting people enjoy the fruits of their past as they set their sights upon the future.
15. Sex
Difference is the precondition of identity. Without knowledge of what sets us apart, we have no means of conceptualizing ourselves. Consciousness undifferentiated is akin to God, while mind constrained and striving against the confines of matter is what makes us human.
Sexual stratification is the first dimension of identity within a species. Sexual dimorphism and the consequences it carries create the foundation of our world, influencing the character of our bodies, psyches, societies, and mythologies. Throughout most of human history, the nature of these relationships has been accepted as practical and inevitable. But current cultural conversations are calling us to turn these presumptions on their head, and instead question our beliefs about the connection between sex, gender, sexuality, and identity.
To what extent this deconstructive discourse is productive is open to interpretation. Do we need to liberate society from outdated ideas and expectations? Or are these collective understandings an emergent and necessary aspect of who we are? Given that variance and incongruence are required to explore systems, should exceptions to the rules be celebrated or interrogated? These are the topics this chapter will examine.
To start our journey, let’s pick up from where we left off in Wonderland…
Part One: The Black Spot
The first thing you see when you awake at the Inn is the crumpled bit of paper lying next to you on your nightstand. It’s the note you were given by the woman you met last night, the “treasure” she asked you to bring back to the White Rabbit. You try to imagine what great news or epic insight could be written inside, and reason that it couldn’t hurt to take a peek. You snatch the piece of paper off the nightstand and open it to reveal nothing but a big, black spot. Strange.
You flip the note around but the back side is blank. Could this be some sort of secret message? You get up to bring the paper into the sunlight and catch sight of a creature standing in your dressing mirror. You squeak and cover your mouth in surprise, watching as the figure in your reflection does the same.
A large, four-foot-tall field mouse stares back at you, black eyes wide with disbelief. You watch as long, grey hairs stand on end and a shiver runs down your spine. The maroon nightclothes you wore to bed last night are now oversized and dangle loosely over scrawny, furry limbs. You tentatively reach up a pink paw to feel your round, fuzzy ears and long, delicate whiskers. You attempt to tug at your features, as if they could be slipped off like a mask—Surely this can’t be right! What could have happened? Everything was fine last night…
A knock at the door causes your ears to perk up and swivel to the right. “Yoo-hoo! Is everything alright? I heard a strange noise from down the hall,” calls the White Rabbit.
You and the mouse share a look of panic.
“Yes!” You squeak, wincing at the high pitch of your voice. “I don’t feel well,” you add in a hurry.
“Gee, you don’t sound well either,” replies the rabbit from behind the door. “I’ll make you some nice ginger tea with honey, that ought to set you straight.” He departs down the hall and you’re able to hear the sound of his footsteps all the way to the kitchen.
It might take a bit more than tea, you think to yourself, sitting solemnly back down on the bed. A stabbing pain in your rear causes you to leap up with a yelp. Grasping at your backside produces a long, thin tail that you stroke soothingly to restore its shape.
How could this have happened? You wonder, mentally retracing your steps. Surely you would have noticed those pink paws and sharp claws the moment you reached for the note, so something must have happened between your bed and the dressing mirror. You eye the note lying open on the nightstand and determine it must be enchanted somehow. You pick it up, look at the black spot, and then back at the mirror. Nothing changes. You close it and open it again, as if seeing it with fresh eyes. Still nothing.
Why would that women have said it was a treasure? Gazing at the foreign reflection in front of you, you can’t help but feel as though you’ve been cursed.
Part Two: Difference
Section #1: Sex
Sex is a subset of nature, it represents the natural within man. The adaptive benefits conferred by sexual reproduction produce more genetic variance and thus more biological resilience. Through difference, organic life can grow increasingly complex while avoiding the evolutionary pitfalls of unicellular duplication and mutation. Asexual reproduction relies upon chance and consistency, viability is either black or white. Sexual dimorphism introduces shades of grey. The survival of a species is no longer contingent upon the whole, but the feasibility of myriad parts, each with its own unique character.
We are all female by conception. Genetic activation from the Y chromosome during embryonic development is required to begin the process of masculinization. Thus, sex is inherently binary. Disorders of sexual development that result in atypical, intersex characteristics do not disprove this primordial truth, they substantiate it. Exceptions to the rule are not new rules, they are evidence as to why rules exist in the first place.
Sexual divergence has behavioural and causal repercussions. Differences in biology create differences in functional and social realities, which evolve in tandem with physical traits. Men and women face different selection pressures, motivating disparate mating behaviours and social roles. Culture, psychology, and biology co-evolve, creating a feedback loop that magnifies sexual differences over time. Women, born with a limited number of eggs and bearing the responsibility of child rearing, must exercise discernment when choosing a mate. Men are free to spread their seed, while wombs are a limited resource. This inherent asymmetry leads to many more. Men grow big and strong to protect the vulnerable mother and child, while women grow soft and warm to accommodate the needs of their infant. The primitive roles of hunter and gatherer are a simple product of bio-logic.
Our lives as physical beings give rise to basic metaphors of apprehension, which vary greatly between the sexes. It is only natural that patterns of behaviour should arise as well as meaningful exceptions. Women are expected to be more emotional, timid, and orderly than their male counterparts, but if these temperamental differences are a consequence of culture or biology is a complex question. Biology forms the basis that culture reasserts, and what is valued culturally is propagated biologically in a process of mutual construction. Even subtle differences between the sexes are amplified on the social stage. Men and women are equally intelligent, on average, but men stray further from the mean in both directions. The ability to be a genius or an imbecile is a luxury that most women simply cannot afford, for the reproductive risks far outweigh any potential reward.
Scandinavian countries that have done the most to promote equitable treatment of the sexes have unintentionally exacerbated their differences. When men and women are free to pursue their interests, uninfluenced by external pressures, they tend to reproduce the same stereotypical patterns that their nation’s policies sought to deconstruct. The implicit influence of biology is actually accentuated when other motivating factors are mitigated. A developing country must maximize productive potential at the cost of personal desire. You will find many more women in STEM in Turkey and Tunisia than you will in Finland or Norway. This is not because Turkish women are fundamentally more interested in math than their Finish counterparts, but because they are in greater need of the economic advantages that such careers confer.
There is no reason to assume that the sexes should be equally represented in any field. Fundamentally, men and women are more similar than they are different, but even a small disparity in attitudes or interests is compounded through the eyes of culture. The cliché that men are more interested in things while women prefer people comes with many implications. Not only will they tend towards different occupations, but this disparity will be most notable at the extremes. The vast majority of nurses are women while the vast majority of engineers are men, for instance. Similarly, a slight asymmetry in agreeableness will produce dramatically different rates of incarceration. It’s important to remember that these discrepancies exist for a reason. They are not arbitrary, but carry functional utility and will crop up consistently across cultures. Specific notions of masculinity of femininity may vary, but the biological through-line and subsequent relational dynamics are inevitable.
Section #2: Gender
Gender emerges at the intersection between nature and culture. Sexual differences are accentuated through social roles and expectations, the particular manifestations of which will vary across time and place. These standards act as effective models for good behaviour, providing a framework that can guide individual actors towards productive and prosocial ends. Women are expected to be sensitive and gracious, while men are taught to be tough and persistent. These values are reflected in our cultural narratives; the classic heroine leverages her perceptiveness and empathy to achieve social harmony, while the hero’s journey is defined by conflict and conquest.
While built upon biological realities, the stereotypes embedded within these stories and social expectations can also be restrictive. Over time, the pragmatic aspects of gender are overshadowed by superficial signals. The notion that pink, makeup, or high heels are inherently feminine is a recent development, and thus more malleable. Styles will change, but substance contains a consistent and essential character.
Gender is ultimately a sexual signal, the stratification of which emerges at puberty. Children are essentially androgynous. They may exhibit different preferences and behaviours, but they are generally free from the societal pressures that are imposed in adolescence. When young girls start wearing bras and applying makeup, they acquire an awareness of themselves as sexual beings. The same is true in the animal kingdom, where physical indicators of sexual dimorphism do not arise until maturity. Lion cubs and baby ducklings are visually indistinguishable before a certain age. But unlike our animal counterparts, it is women whose features are adorned and accentuated. In a culture of monogamy, a homely womb is not sufficient to attract the commitment of a desirable mate. Thus, elevating one’s appearance becomes an efficient method of inviting and maintaining male attention. Female fashion encourages men to act upon their desires by providing an explicit justification for the primal and shadowy motives underlying his instinctual compulsion.
Gender, abstracted from sex, is a useless and meaningless concept. It offers no causal or explanatory power aside from that with sex confers. It is an intermediary process which has been crystallized by culture, complicating what should be straightforward. Gender is just social stereotypes about sex. Any time the word “gender” is used, “sex stereotypes” could easily replace it. The notion of gender as distinct from sex didn’t emerge until the 1950s, and the term remained relatively obscure until the late 80s.
This shift in vernacular was a result of the feminist movement, which advocated that distinctions between the sexes were oppressive, arbitrary, and artificially constructed. This Rousseauian insistence upon blank slatism may have been politically expedient, but it sacrificed our understanding of what it means to be a woman in the process. To render womanhood as an invention of culture rather than a consequence of biology achieves social progress at the price of honesty. There is now a genuine fear that to recognize meaningful differences between the sexes would threaten women’s right to political equality. But having to repress these realities and pretend that nature has no influence on psychology is what actual misogyny looks like. Political ends must be achieved on their own terms, they are helpless against ancient and archetypal truth.
Section #3: Archetypes
As Camille Paglia states in her seminal work, Sexual Personae, “as long as imagination is informed by culture, it may be impossible to free the sexes from their inherited meanings in art.” Throughout the text, Paglia employs the Nietzschean dialectic of Apollo and Dionysus as her primary means of artistic analysis. The Greek god Apollo is associated with order, structure, logic, and culture. Dionysus, his half-brother, represents chaos, fluidity, emotion, and nature. These contrasting yet complementary forces are analogous to the Chinese notion of Yin and Yang. The white Yang is static, active, hard, and masculine. The black Yin is dynamic, receptive, soft, and feminine.
The identification of woman with chaos, nature, and emotion is a cultural universal. Art, myth, and religion leverage these implicit associations to communicate timeless truths about the world and what it means to be human. The symbolic significance of woman is not a product of sexism, but a consequence of her fundamental essence. Female bodies are at the mercy of Mother Nature in a way that men will never fully comprehend. The cyclic character of menstruation, the burden of pregnancy, and pain of childbirth teaches women from a young age that their bodies are not their own. They are vulnerable to chaotic forces outside of their control, and must learn how to tolerate the innate turbulence of their sex.
If woman is water, then man is an arrow. He must act, penetrate, and dissect. Free from the obligations and innate objective of the gestational organ, man must organize. Women build bodies so that men can build civilizations. Erecting monuments and establishing governments is how man searches for meaning. Lacking the ability to generate from within, he must direct his productive energy outwards. Woman’s centrality within the great chain of being grants her a level of security. She does not have to prove her value, for she is the prize. Simply being is sufficient, whereas man must become something worthy of propagation. He constructs and she selects. The fear of feminine judgement is what fuels the male drive towards dominance and submission. Woman is at the mercy of nature, but man is at the mercy of mother.
It should be noted that archetypal convention does not always map on to social reality. The divine feminine is Yin, Dionysian, Kali, chaos, passion, secrecy, and destruction. However this does not suggest that women are more likely to act this way in society. If anything, they tend to be more orderly, complacent, and consistent than their male counterparts. Likewise, the divine masculine is Yang, Apollonian, Abraham, structure, logic, action, and protection. The fact that men in practice are often the ones with messy rooms and exhibiting aggressive, anti-social behaviour does not negate their archetypal essence. Both of these sexual forces are latent and act within all of us. By understanding their origins we can cultivate a better understanding of our selves.
Section#4: Identity
Sex is fundamentally relational. “Male” and “female” are defined through their differences. Contrast begets character; there can be no knowledge without union. Consciousness in a vacuum has no means through which to acquire a sense of self. Only through exposure to others can we begin to develop an idea of who we are. Identity is thus interpersonal, it requires comparison and mutual construction, it is contingent upon how others perceive and react to you. Cultural context gives rise to personal narratives and influences our psychological experiences.
Identity acts as an anchor, a tool that we and others use to help us navigate the world. Humans need heuristics to cling to, for reality is far too complex to take on without any priors. To name is to know, and to know is to control. This knowledge acts as the basis of us versus them, and can be a source of pain or pride. Liberal, conservative, fat, thin, black, white, gay, straight, male, and female all come with their own in-group and subsequent set of stereotypes. The degree to which we comply with these societal expectations is something we are all aware of. Personal congruence or incongruence with the norm creates a second-order identity that is defined in relation to the first. He’s very effeminate for a straight man, “you ain’t black”, I’m not like other girls… and so on.
The most potent elements of a given identity are not based in the facts of reality, but our symbolic architecture. A woman is not an adult human female, she is a set of ideas and beliefs about what womanhood entails. A white male author can write a story from the perspective of a black teenage girl because our collective imagination has specific notions about what that experience involves. This representation is informed by first-hand accounts, second-hand perceptions, and general cultural impressions.
But beliefs are not the same as being. Stereotypes are shortcuts. The richness of our inner lives cannot be summarized through a set of generalizations. Being is not the same as empathizing, identifying, or feeling. Identity is grounded in material reality, not our imaginative capacity. Being a woman comes with a set of biological features that have psychological and sociocultural consequences. These experiences will vary widely within a given group, but they are united by an explicit set of physical traits.
A society that is wealthy has the luxury to start thinking about concepts abstractly. Without immanent, material concerns, it becomes easier to grow untethered from the objective facts of reality. Practical aspects of identity are slowly eschewed in favour of metaphysical ones, and it’s easier to develop bad metaphysics than bad empiricism. The recent change in tone of our collective conversations on this topic represents a fundamental shift in our cultural epistemology. Namely, the belief that we can arrive at truth claims based on feeling instead of fact. Benevolent acquiescence is the new virtue; nothing is bad except for asserting that some truths are more valid than others. As Paglia would say, earth-cult has lost to sky-cult, and mind believes itself to be free from the confines of matter. But there are consequences to this epistemic conquest, the erosion of sex is lieu of desire is merely the first casualty in a battle of ontology.
Part Three: The Witches of WU
When the rabbit returns with the tea, you decide to open to door, warning him just beforehand that something strange has happened. The sight of your new face causes him to jump a good two feet in the air, nearly dropping the tea tray in the process.
“Good garden! You look magnificent!” He exclaims, thrusting the tray into your hands and reaching out to stroke your fuzzy cheek. “There are far too few rodents in UM these days, it’s mostly frogs and cats. How did you happen upon such a happy transformation? A potion this powerful must be hard to come by! I didn’t think the Princess allowed such magic within the city.”
“I didn’t drink a potion!” You insist shrilly. “I didn’t want this to happen at all! Last night I met a woman while waiting for a boat to go to the baker, and she gave me a note to give to you, said it was some kind of treasure. This morning I was curious what was written inside, so I opened it, and the next thing I know I look like this!”
The rabbit’s white fur puffs up a few inches. “Where is this note?” He demands.
You set the tea tray down on the dressing table, and hand the folded piece of paper over to the rabbit. “Be careful,” you caution. “Who knows what you could turn into!”
“Don’t worry about that,” he replies. “Believe it or not, I didn’t always look like this. And if this is what I think it is, then the spell will only work once.”
He opens the note with a degree of reverence, revealing the black spot, and lets out a nervous chitter. “This is not good. This is not good at all. This is dark magic.”
He leaps forward, waving the note frantically in your face. “Who gave this to you?!”
“I don’t know!” You insist. “Some lady I bumped into. She was very pretty and had dark, curly hair, but that’s all I remember. Do you know anyone like that? I assumed you two were friends.”
The rabbit frowns. “No, we’re certainly not friends. It sounds like you met Meera, the High Witch of WU. Somehow she must have managed to get past Tru… I need to inform the Princess immediately! If she’s breeched the city then something terrible must be coming.”
“I don’t understand,” you say. “Why would this witch want to curse you?”
“That note wasn’t for me, it was for you,” replies the rabbit as he buttons up his waistcoat. “She must have known that your curious nature would cause you to open it.”
“Why would she want to turn me into a mouse?!” You squeak as he heads for the door.
The rabbit whirls around. “I don’t know. Maybe just so we know that she can. The Sorcerers of Sect and Witches of WU can’t stand UM and the prosperity of the city. The rest of Wonderland is dominated by danger and deceit, so the common people rely upon dark magic to protect what they hold dear. The sorcerers and witches profit from their fear. Here, we have peace and prosperity, protected from their meddlesome ways by our enchanted enclosure. At least, until now. I really must run to the palace, we haven’t any time to waste!”
“Wait!” You cry. “What should I do while you’re away?”
“Whatever you like,” replies the rabbit. “Talking animals are perfectly ordinary here. Just don’t stray too far, that witch could be anywhere. And don’t tell anyone the truth of what’s happened to you! Not yet. We don’t want to cause any unnecessary panic.”
He reaches into his coat pocket and gives you a brass key. “Take some clothing from my room down the hall if you like, it will probably fit better than your current attire. And drink that tea before it gets too cold! It wont make you human again, but it’s good for the nerves anyhow. I’ll be back by nightfall.”
The rabbit vanishes down the hall, leaving you with a large key clutched between pink fingers. Or maybe your hands are simply too small.
Part Four: Dissonance
Section#1: Discourse
When something is out of the ordinary, we call that thing queer, implying it is strange, different, or otherwise peculiar. Using this term to describe people who have deviant sexual orientations or identities tends to receive a mixed response. Some regard it as a slur, while others find it a useful catch-all to capture people who fall outside of heterosexual norms. As there is no easy alternative, “queer” will be used here to refer to people who fall within the LGBT+ community.
Queer issues being centred at the forefront of cultural discourse is a strange break from convention. It is a symptom of the broader ontological battle mentioned earlier. When asking, “what is a woman?” has become a political dog whistle, this indicates a culture that is wrestling with more complex notions of truth and identity. Sex evades typology because it is a product of nature, which is always breaking its own rules. If unconventional behaviour was unnatural then it wouldn’t exist, but the survival of any species depends upon diversity. Difference is enriching, contrast is illuminating, and deviance is the most normal thing in the world.
There tends to be an insistence that only queer people can act as authorities on these topics, as they alone possess the relevant first-hand experience. But the assertion that the rest of us must “listen and learn” is directly contrasted by frequent complaints that they are tired of having to “justify their own existence” and it’s our responsibility to “educate” ourselves. While it’s understandable that self-advocacy is exhausting, these contradictory narratives evade the very real need for an intelligible framework through which these subjects can be explored. The attitude that asking questions and seeking consistency is akin to bigotry is insincere. It stems from the fact that there is a genuine lack of good explanations when it comes to queer issues—and no one feels sufficiently confident in their own justifications to withstand scrutiny.
This is a frustrating and vulnerable position for queer people to be in. Unable to devise persuasive arguments, there develops an insistence that coherence itself is the problem. Needing to explain their position is taken as an insult, as doing so could threaten their self-concept. But it’s only natural to seek answers when confronted with something exceptional. Real acceptance must be built upon real understanding
The problem facing the queer community is that social progress has come at the cost of clarity, creating an ambient sense of anxiety. Without a consistent narrative upon which identity can be anchored, there is an inherent instability to any concept of self. Tension arises from the fact that discussing any of these ideas at length will inevitably reveal the contradictions embedded within the progressive worldview. Definitions established in one breath are cast aside in the next. “Woman” is both a limiting role and also something anyone can identify as. “Gender” is simultaneously a social construct and also an essential aspect of the psyche. To be “trans” is allegedly about gender, but requires physical modification of sex characteristics. When the meaning of words becomes so slippery, we lose the ability to have constructive conversations.
Contrarily, the conservative right is completely lacking in compassion or curiosity. The insistence upon a totalizing binary, with no room for deviance or nuance, is equally unproductive. Refusing to engage with social issues will not make them go away, it simply allows poorly developed ideas to proliferate.
In order to have a truly generative discourse, we need radical honesty from all parties. There is a pervasive problem wherein people are abdicating their own subjective experience and opinions in favour of others. Cultural pressures and fear of saying the wrong thing prevents genuine dialogue and open inquiry from occurring. This helps no one, least of all people who are already struggling to make sense of their identity. Half-truths passed through grapevines contort reality while representing nobody.
Queer people need to stop being lied to, by themselves and by each other. But this is difficult to achieve in a community that is defined by trauma and social exclusion. An environment like this is not conducive to difficult conversations. Evading challenging questions protects a person’s self-image and the pain associated with having their ego prodded, but comes at the price of real understanding and self-awareness. There is a fear that if your narrative is discovered to be illegitimate, this means you and your suffering are too. Nothing could be further from the truth. Getting to the root of the pain is the only way it can be genuinely alleviated.
The queer community needs outsiders who can ask tough questions and interrogate ideas thoroughly, without personal investment or attachment to particular outcomes. Too much skin-in-the-game does not encourage honesty, for far too much is at stake. There are many reasons why queer people would not want to spend their spare time discussing, analyzing, and debating the complexities of their own identity. Offering your selfhood and experience up for scrutiny is a vulnerable, exhausting, and possibly humiliating ordeal. And dissident queer people cannot be expected to out themselves as critics of their own community. Other, neutral perspectives are needed.
Straight, “cis” people taking on the task of unpacking the discourse is good, actually. The queer community does not benefit by excluding allies from the conversation. You cannot expect a group of marginalized voices to speak to the middle. Discussions on sex, gender, and identity cannot be guided entirely by people who are, by definition, exceptional. The rules matter too! How can someone with an outlier experience be able to say how they should be conceptualized and situated in relation to everyone else? These issues can only be interrogated with accuracy if everyone has a seat at the table. As a heterosexual woman, I have valuable things to say about sex and gender dynamics! Queer people are not the experts on these topics, society is.
Section#2: Dysphoria
Any dissonance between expectation and reality can be a source of unease. Queer identities are defined by incongruity; either in orientation, presentation, or the internal relation between mind and body. “Gender dysphoria” is the common term used to describe the discomfort and distress that arises through alienation between sex and psychology. Negative emotion relating to physical features or social roles results in a rejection of identity or anatomy, and a persistent insistence that something must change.
It’s not clear if sex or stereotypes are the main source of this dissonance. The two are married through the concept of gender, which confuses more than it clarifies. If “gender” pertains to social norms, then gender dysphoria should be easily ameliorated through nothing more than a willingness to part from cultural expectation. Liberal societies, where most of these conversations are taking place, are not defined by a need for conformity, so something else must be influencing this phenomena.
“Gender euphoria” is described as feelings of joy resulting from adopting traits associated with the opposite sex. Instead of discomfort, it is rooted in desire. However unmet yearning can also lead to suffering, as wanting something you can’t have is a frustrating and upsetting experience. But the emotion stems from longing rather than rejection. Evidently the two concepts are intertwined, but generally one or the other acts as a more meaningful instigator.
Instead of gender, “sex dysphoria” would be a more accurate term to describe those who experience distress due to their physical sex characteristics. The anatomy is the fundamental issue, not the expectations imposed by society. A good litmus test could be asking dysphoric people if the feeling would persist if they were placed on a desert island with nothing but a mirror. If so, then problem is ingrained, not interpersonal.
People suffering from dysphoria are encouraged to retroactively construct a gender identity to make sense of this experience. If the biological interface you were born with causes distress, then it must be because you possess the inherent essence of the opposite sex. However the notion of a “gendered soul” is unintuitive, and raises more questions than it answers. The idea that someone can be born with the wrong body may be an easy way to describe the trans experience, but it’s completely untethered from reality. Most people do not feel like a man or a woman, they feel like themselves. Sex may influence the nuances of consciousness, but consciousness itself is sexless.
The degree to which someone identifies with archetypal notions of masculinity and femininity will vary, but this has nothing to do with sex or gender identity. You can be male-brained or spiritually feminine while still comfortable with your body and how you present socially. The symbolic significance of the sexes may be useful reference points to conceptualize how we relate to the world, but the map is not the territory.
Some people are dysphoric not because of their anatomy, but because of the way their appearance means they will be treated by society. There is dissonance between how they wish to be perceived and what they actually are. This contradiction is an equally painful point of discomfort, reflecting a gap between desire and reality that threatens one’s self-concept. Cis people experience this all the time when they see a photo of themselves taken from a foreign angle, or are told by a loved one that they aren’t as funny or kind as they think they are.
Insofar as social response stems from sex, there is a clear through-line between social and sexual dysphoria, and one would naturally imply the other. But this is not always the case, and teasing these concepts apart can help inform what types of treatment would be most beneficial for a given individual. Conflating interpersonal issues with physical ones obscures the real root of the problem, and promotes the use of concepts like “gender identity”, which are more confusing than they are constructive.
Simply being dysphoric doesn’t make you a man or a woman, it’s what encourages transition. Some trans people insist that they were always a man, while others say that they are a man who used to be a woman. If the community itself can’t even agree upon these ideas, then it can’t fault outsiders for being skeptical or confused. Sacrificing ontology in favour of subjectivity actually makes identity more vulnerable to critique. It places the validity of one’s identity entirely upon their capacity for self-belief, which is a cruel thing to do to someone already struggling to make sense of who they are.
Section#3: Sexuality
Sex is the primal mover of life. Our desire for love and connection informs every facet of our being and what we are willing to do in order to achieve it. Sexuality, like dysphoria, is not a choice. We cannot will the nature of our attraction to be something it simply is not. Falling in love is a deeply irrational experience. The sexual instinct is amoral and egotistical—it demands, it militates, and it tyrannizes. Despite pressures from society or our own better judgement, we are helpless in the face of desire. Orientation and identity are both deeply rooted in psychosexual imperative.
People alter their lives in dramatic ways to achieve their romantic longings. They will move countries, convert faiths, modify their appearance, even risk imprisonment, all in the name of love. Sexual attraction influences us in profound ways, which is why it feels so essential to who we are. Our culture likes to downplay the significance of these motives as superficial, lust is seen as a carnal urge that has no place in polite conversation or personal self-conception. But without lust there can be no love. Intimacy without passion rarely leads to spiritual satisfaction. The desire for romantic connection requires sexual compatibility, lest both parties be left unfulfilled.
When viewed through this lens, feelings of dysphoria must be motivated, at least in part, by sexuality. Sex is a vehicle for intimacy, so the impulse to change your body or social presentation invariably has sexual consequences. The notion that this in any way delegitimizes the desire is the remnant of a society that fears the irrational stranglehold sex has over our psyche. In reality, the emotional longing for connection and a certain form of intimacy is the most reasonable and relatable thing in the world.
Male sexuality tends to be more fixed, while female orientation is more flexible. This could be due to evolutionary advantages or psychological differences. Regardless, women are more sexually open-minded while men’s preferences are more rigid. This is reflected in statistics, where males are twice as likely to report being 100% gay or straight, whereas females are twice as likely to report being bisexual. This disparity also influences the age at which queer people come to terms with their identity, with gay men and trans women usually noticing the incongruence at a younger age than their female counterparts. Testosterone makes sexual urges more explicit, making it harder to be mistaken about the nature of one’s attraction. Similarly, trans women taking estrogen tend to report their orientation becoming more fluid over time.
Research into the nature of trans identities has been conducted since the 1950s. Examining elements like age of onset, sexual orientation, and motives for transition produced two distinct typologies: natal homosexuals who experienced dysphoria from a young age, and non-homosexuals who were not dysphoric until around puberty. This dichotomy was later developed by sexologist Ray Blanchard in the 1980s, who is a controversial figure in the trans community. Blanchard studied the cases of hundreds of males experiencing gender dysphoria, and coined the term “autogynephilia” to describe men who are are aroused by the concept of themselves as women.
While Blanchard has been a major advocate for the authenticity of this attraction and the benefits of sex reassignment surgery, he is maligned by many for the erotic focus of his typology. Autogynephilia is a paraphilia, not a gender identity, so critics argue that his framework invalidates the experience of trans women, many of whom do not report sexual gratification as a primary motive for transition. Moreover, autogynephilia has bad mouthfeel, the Greek origins evoking notions of narcissistic-vaginal-fetishism rather than a respectable etiology of trans identity.
Recently, the term “autoheterosexual” has been suggested as a more neutral word for those who are attracted to being the opposite sex, encompassing both autogynephilia and autoandrophilia. The term situates this desire as a subset of autosexuality, a sexual orientation wherein a person experiences attraction to themselves. Rather than opposite-sex attraction being directed outwards, it is instead turned inwards, a product of what Blanchard refers to as an “erotic target location error”. The longing to embody masculinity or femininity is thus a consequence of this inverted orientation.
This is an extremely counterintuitive explanation as to why some people may wish to transition, but for those who relate to this desire, it instantly clarifies what has been a life-long source of confusion. For some trans women, autogynephilia aptly describes their sexual orientation. The fact that this concept is so highly stigmatized doesn’t mean it emerged out of the blue. Sexologists stumbled upon this classification after decades of research, and it isn’t going to go away just because some activists find it to be narratively inconvenient. Pretending that people who identify this way don’t exist sacrifices honesty in the name of progress, reducing real acceptance in the process.
The notion that trans identities could be informed by sexual gratification is an emotionally unsatisfying explanation, which is why so many trans people vehemently oppose this classification. It conflicts with the beloved self-image of trans women, who view themselves as women, not merely men who want to become them. Even if sexuality is a meaningful motivator, trans people are understandably afraid to admit this truth because there is an impression that doing so would invalidate their identity.
More importantly, arousal is only one aspect of a person’s sexual orientation, a key fact that is ignored by Blanchard’s terminology. When someone converts faith or gets married for the sake of love, they aren’t doing so because of some implicit eroticism inherent in the act. Romance, commitment, and connection are equally important aspects of the equation. Autoheterosexuals are in relationship with their own anima or animus, and will shape their lives to be in union with their cross-gender self. Love, not sex, is the real motive.
Section#4: Spectrums
Currently, the “trans umbrella” contains a multitude of people with dramatically different experiences, expressions, and perspectives. Rallying them all under a single moniker may be politically expedient, but it obscures the ways in which those who choose to transition are meaningfully different. Some seek medicalization and total body modification, others are content altering their social presentation. A few change their pronouns and nothing else, signalling what is essentially a political identity.
It may be more helpful to conceptualize people who transition as falling into one of two camps: people who transition away from queerness, and people who transition towards it. The common understanding of a trans person is someone who transitions in order to fit in better with binary notions of masculinity and femininity. They are inherently queer, and seek transition as a means of ameliorating this dissonance and reintegrating into society as a conventional man or woman. The inverse of this is someone who transitions as a means of communing with their transcendental “otherness”. They are spiritually non-binary and want the rest of the world to know it.
Preoccupation with social expectations or presentation is inherently feminine-coded. Dionysus represents identification, while Apollo is objectification. Empathy and an imperative to please others is what the feminine role is all about. If man is hammer, then woman is a hole. He asserts while she subsumes. One a fascist, the other a womb. This is why they ask “what is a woman?” and never a man, for men are taken as default, the standard which woman is defined in relation to.
There is a correlation between sexual orientation and the degree to which someone is temperamentally masculine or feminine. Generally speaking, gay men have more in common with women than they do other men. Likewise, lesbians tend have more masculine dispositions than most women. Brain scans of homosexuals reflect these social stereotypes as structural realities, and it’s a common theory that these differences can be attributed to atypical hormone exposure during fetal development.
The frequent complaints of a “top shortage” in the gay community could be easily attributed to this attitudinal asymmetry. Gay men often report having emulated feminine behaviour in childhood, applying their mother’s makeup or wearing their sister’s shoes. As these curiosities tend to fade in adulthood, these behaviours could indicate an early onset yet low-resolution understanding of what they actually want: to be desired by other men. For gay men who crave a heteronormative relationship dynamic, transitioning provides access to the type of man they are attracted to, allowing more opportunities for romantic and sexual fulfillment.
On the opposite end of the spectrum, heterosexuals tend to cohere towards traditional gender norms. Trans people who are attracted to the opposite sex report less gender incongruence during childhood. It isn’t until the onset of puberty that they start experiencing dysphoria as this is when sexual differences and attraction are amplified. Autogynephiles tend to struggle more with passing socially because feminizing one’s appearance does not inherently make a person more feminine.
Between these two extremes are bisexuals, who occupy varying degrees of masculinity and femininity. This also explains why the majority of people who identify as non-binary tend to be bisexual or asexual—they attribute their social nonconformity to an incongruent gender identity. The “bisexual transsexual” is omitted from Blanchard’s dichotomy, but adds a valuable layer of nuance to the conversation. Autosexuality is not a black or white condition, and many people are attracted to others as well as how they personally present. Creating space for gradation in terms of who one is attracted to, what they are attracted to, and how they relate socially is more productive and realistic than attempting to shoehorn all trans experience into two distinct categories.
Of course, gendered disposition alone is likely insufficient motive to transition. Orthogonal to sexual orientation is the degree to which a person experiences aversion to their own sex or a desire to embody the opposite. The dysphoria to euphoria continuum—with cis people falling somewhere in the middle. Strong feelings on either end of the spectrum will naturally inform a person’s subjective sense of self and subsequent gender identity. Homosexuals living in the west who are free to violate social convention are more likely motived by dysphoria, which is why they report these feelings from such an early age. Autoheterosexuals, on the other hand, are driven by desire and subsequent euphoria when these aspirations are achieved. One wants to escape who they are while the other wishes to embrace that which they are not. Obviously, feelings of loathing will invariably producing longing and vice-versa, but understanding which one leads clarifies the dance of these sexual dynamics.
Part Five: An Infestation
You drink the ginger tea and help yourself to some clothing from the rabbit’s room, but by mid-afternoon your stomach is growling for something more substantive. The bouquet the shopkeeper sent yesterday catches your eye, with his thank-you note bursting out from between the rosebuds: Thanks for your help! Come back tomorrow if you’d like a tart, I have more work for you. Mouth watering, you head for the door.
Stepping out on to the street, you nervously adjust your waistcoat. You can’t help but feel like a freak. Looking around anxiously, you spot a couple of cats lounging in the town square and, despite circumstances, the sight is reassuring. You’re not alone.
You scurry across the street on two legs, nearly tripping over your tail in the process. Any time you catch a glimpse of your pink paws and sharp claws you can’t help but shudder. How strange it is to be a stranger in one’s body! You think as you approach the corner store. The shopkeeper stands outside stacking oranges, and gives you a friendly wave as your approach.
“Good afternoon,” he says. “Are you looking for anything in particular? We just got some cheese danishes delivered if you’re wanting a snack. They’re the best in town!”
“Actually, I um… I was here yesterday,” you squeak, clutching your tail nervously, unsure how much you should share. You pull his note from your coat pocket and hand it over. “You gave me some eggs to deliver to the baker and said I could come back today for a tart. But, um… well clearly I look a little different. It is me though!” You insist, holding up the silver watch which dangles loosely from your wrist.
The man examines the note and then the watch. “Incredible!” He exclaims. “I didn’t know merchants of UM could sell transfiguration potions this powerful. Who did you get it from?”
“Um… Can I tell you another time?” You squeak. “I really just want something to eat.”
The shopkeep nods, steps into his store, and returns a few moments later clutching a brown paper bag. “I threw a couple danishes in there too,” he says as he hands it over. “Now, concerning that job I mentioned. Aunt Bee manages the garden centre which is where I get my produce from, and unfortunately it seems like they have some sort of infestation on their hands. I need you do what you can to help sort it out, otherwise I’ll have nothing but half-eaten apples on my shelves!”
“Where’s the centre?” You ask, face full of tart.
“A few blocks north of here, your watch will show you the way.”
Sure enough, a new bright line has lit up at 1 o’clock. You thank him and head north, briefly forgetting your new physique until you notice a bit of custard out of the corner of your eye, clinging to your whiskers. You wipe it off with embarrassment and sneak in a few extra licks off your paw.
When you arrive at the garden centre, you are greeted by a large tortoise wearing a blue bonnet.
“Hello,” you say. “I’m here to see Aunt Bee.”
“That would be me,” the reptile replies.
“Oh! I’m sorry. I was expecting… Well I guess I don’t know what I was expecting.”
“That’s alright dearie, you’re not what I was expecting either. Marco said he was sending me a human helper, but a field mouse is even better! Hopefully you haven’t spoiled your appetite. Come with me and I’ll show you the problem.”
Slowly, very slowly, you follow Aunt Bee as she inches towards the orchard. As you approach the trees you notice a dark mass undulating in the branches. A closer look reveals that they are infested with caterpillars, devouring all the apples within sight.
“I’m far too slow to catch them,” explains Aunt Bee. “But a nimble body like yours should make mincemeat out of them in no time! And they’re actually very nutritious. Just gobble down as many as you can, and come back tomorrow when you’re hungry for more. I had a bucket set out as I thought a human was coming, but having a mouse here is so much better! As I always say—waste not, want not.”
You gulp nervously, unsure how to communicate the fact that you don’t want to be a mouse without raising alarm. Reluctantly, you pluck a caterpillar from the writhing mass and hold it in front of you. Its fat, rubbery body squirms between your fingertips and you’re struck by a wave of nausea as you consider actually eating the darn thing.
“You know what, Aunt Bee? I would love to help, but I’m afraid I’m absolutely stuffed from all the tarts and danishes I had earlier. Maybe I can come back a different day?”
You drop the caterpillar to the ground where Aunt Bee gobbles it up happily, and scurry back to the Inn before the tortoise has time to reply. It’s getting late, anyhow, you spent most of the afternoon just following her into orchard.
When you arrive at the Inn, Princess Muza and the White Rabbit are already there. Sitting by the fire in the foyer they talk in hushed voices, as if the walls themselves could be listening. Tru, the guard from the gate, sits there too, looking pale.
The sound of the door chime causes the girl to leap to her feet and rush forward, engulfing you in a warm embrace and stroking your fur affectionately.
“I’m sorry,” she whispers in an oversized ear. “I don’t know how this happened! Three years I’ve ruled this city without any trouble, and yet the moment I name you ward something goes horribly wrong.”
“It’s my fault, Your Highness,” says Tru, taking a stand. “I don’t know how that witch Meera managed to get past me. The enchantment over the city is meant to detect and repel magic as powerful as hers, a woman that irrational has no business being in the Land of Good Reason. But as it must have been my oversight that caused this mess, I’d like to formally tender my resignation.”
“Don’t be a fool!” Cries the Princess. “I need you more than ever now. Go back to the gate and sound the the alarm if you see anything suspicious, we can’t afford to take any risks. With Meera inside our walls, who knows what could happen next?”
She turns back to you. “Unfortunately, I can’t make you human again. I must rule in accordance with my great grandfather’s principles, by good reason only. No tricks, no spells. If I allow dark magic here then we’ll be no different from everywhere else.”
“What about the lamp?” You ask. “And the library? Aren’t they magic too?”
“Those are different,” answers Tru. “The Mudjinnshin will only show others what the user knows themselves, and everything written in the castle library is a fact of matter. Dark magic is based on deception, it obscures truth rather than revealing it.”
“Wait!” You squeal. “Doesn’t that mean you should be able to restore my true form? Clearly I’m not meant to be a mouse.”
“But the truth is that you are one anyhow,” says the Princess softy. “I can’t undo what’s already been done, but you can’t stay like this either if you want any chance of getting back to where you came from.”
“What do you mean? I thought I was stuck here, a character in someone else’s story?” The thought still makes you queasy.
“Stories can still have happy endings,” she replies with a delicate smile.
The rabbit chirps up from his seat by the fire, “if you try to return to your world looking like that, you’ll return as a real mouse. Four inches tall, not four feet.”
“How could you know a thing like that?” You ask.
“That’s where I came from, the ‘real world’,” says the rabbit with a sneer.
You squeak in surprise, suddenly remembering the inciting incident of this entire tale. “That was you!” You exclaim. “You’re the white rabbit I saw in field! What on earth were you doing there?”
“I return on occasion,” he drawls. “I have other affairs that need my attention.”
“Listen,” says the Princess. “You must go to Sect and acquire a potion that will get your body back while we search for Meera here. With a witch within our walls, UM is now just as dangerous as the rest of Wonderland. Tru will escort you back to the gate and show you where to go from there, you should leave tonight before it gets too dark. It’s just a few hours south of here, but be careful, don’t stray too far from the stream. The Sorcerers of Sect shouldn’t hurt you, but they will only help you for a price. Don’t tell anyone what’s going on here, if they find out that our border has been infiltrated then many more will come trying to spread chaos and profit off of my people’s fear. Keep that watch close, it will let you back into the city if Tru is occupied elsewhere.”
The girl gives you another hug. “Don’t worry about us,” she adds reassuringly, eyes sparkling. “We’ll be alright, and so will you! Everything is going to be just fine.”
The White Rabbit gives you a solemn nod and Tru pulls open the door, leading you out and into the night.
Part Six: Mind in Matter
Section#1: Treatment
There are many possible reasons why a person could be experiencing dysphoria. Biological factors such as hormone exposure or genetics may play a role, as might psychological aspects like autism or autosexuality, which share an etymological root. Social pressure through homophobia or strict sex stereotypes likely influence some, while others seek community and a means of ameliorating trauma, or a solution to unresolved mental health issues. It’s possible that micro-plastics or chemicals in our tap water are the real culprit, or maybe simply a culture where people are alienated by an abundance of freedom and searching for ways to exert agency and establish a meaningful identity. Ultimately, cause matters less than consequence.
Technology is the main reason why people are choosing to transition. The ability to alter secondary sex characteristics and receive rapidly developing surgical procedures is why we’re now having these conversations and contending with their implications. The big question is not why people are dysphoric, as there are likely many answers which will vary and coalesce in different ways depending upon the individual, but what we should do, given that this is the case.
People suffering from dysphoria need compassion and help, undeniably. What works best for who will depend entirely on personal circumstances. Motives are obviously an important part of the picture, but these things aren’t always evident, even to ourselves. Psyche is blind to the murky influence of culture and biology, it can’t even see it’s own shadow. Clarity cannot come through peeling back the curtain; we must accept the drama for what it is and shine light upon the subject by examining the actors at play.
Taboos around this topic make honest interrogation more difficult than it need be. Rising rates of detransitioners and closeted cases of unresolved dysphoria among transitioners are swept aside as mistakes and misplaced hubris. But if the popular solution isn’t solving the problem, this is vital information that needs more attention, not suppression. There also seems to be an asymmetrical relationship in satisfaction rates between trans men and women, which could be for a few reasons. On one level, trans women likely have a stronger drive to shape and control their reality, whereas trans men have learned long ago how to accept nature on her own terms. Conversely, trans women may be more neurotic and preoccupied with social perception, whereas trans men are more easygoing and face less pressure to meet certain beauty standards. Awareness of these factors would be very beneficial for those considering transition.
Medicalization being marketed as the only cure for those with dysphoria does these people a disservice. The narrative that without access to surgery they will be at higher risk of suicide is a dangerous and self-fulfilling prophecy. Selling something as a life-or-death issue encourages people to view it as such, further harming the mental state of an already vulnerable community. Affirming and encouraging negative emotion related to one’s body is the pinnacle of psychological abuse and medical malpractice. A clinician shouldn’t deny these feelings either, but it’s their responsibility to push back accordingly, and point out that there are other ways to contend with dissonance and seek acceptance. Validating distress and insecurity will only make them worse.
It’s impossible to say if medical treatment is the right choice for someone, but it’s only reasonable to explore other options before making a life-altering decision. Dealing with dysphoria presents an opportunity for change: that might be transition, or it could be something else that makes a person happy and comfortable with their body, but something will change. Examining past trauma, underlying mental health issues, internalized beliefs, and interpersonal dynamics may illuminate where these feelings are coming from. External modification will not resolve an internal problem. And if the desire to transition persists, addressing these other areas first will only make the process easier.
If a person can learn to tolerate or alleviate dysphoria through other methods, this is likely preferable. Life is complex enough without the additional complications of social or physical transition. Learning to embrace the body you were born with is simply the most straightforward solution. Hormone replacement therapy and surgical intervention are costly and invasive ordeals, the full effects of which are not yet well understood. Doctors tend to downplay these risks, burdening their patients with the price of this negligence in the process, all under the pretence of “affirmative care”.
The problem with the current healthcare system is that trans people are told to double down when they fail to get the desired results. More procedures is always the solution, rather than questioning their efficacy. This is profitable for surgeons, who benefit by exaggerating their abilities, but detrimental for the trans people who are sold a lie and left to suffer the consequences. While some are happy with the results of their “sex reassignment” surgery, many more face unpleasant complications with little upside and later come to deeply regret their decision. Despite the risks, these operations are still heavily promoted and commonly considered necessary to “complete” transition.
Medical intervention should be available for those who seek it, but certain standards must be imposed to ensure that patients are knowledgeable on both the nature of their affliction as well as what they’re signing up for. Requiring specialized mental health treatment for a few of years to address any unresolved issues would do wonders to reduce the number of unhappy transitioners. Surgeons should be obligated to sit down with their clients and explain the entire process before an operation can commence. Far too many trans people report receiving hormones or surgeries without ever being informed of the long term effects or associated risks. Others believe that they can genuinely change their sex, which leads to frustration and resentment as they eventually realize this is not actually the case. Or they think that medical intervention will remove dysphoria entirely, rather than merely dispersing it elsewhere. Choosing to transition is entering a space of liminality, one without any final destination.
Section#2: Shades
While there are many reasons why a person might be moved to transition, some enjoy the outcome more than others. Looking for patterns among these actors will help us understand who may benefit most from medical intervention, and who will find more resolution elsewhere. As a society, we have an ethical responsibility to give people the best possible information and treatment. Identifying factors that lead to the highest likelihood of dysphoric people being happy in their bodies is essential for quality care.
All the nuances of the human condition cannot be sorted into a set of predetermined boxes, but the presence of many colours does not mean that we cannot speak to their differences. The lines we draw in the rainbow are ultimately arbitrary, but also useful. We need categories to identify and discuss various experiences. Subtle distinctions between shades does not diminish the value of having more general groups which we say they belong to. The ability to distinguish red from blue, in addition to purple, plum, and periwinkle, is what allows us to paint a clear and comprehensive picture. The issue with modern queer discourse is that it insists upon abstract language, which only muddies the waters of our understanding.
Clumping together the multitude of trans-identified people under a single umbrella overshadows the ways in which they meaningfully contrast. Removing this barrier and instead attending to differences in attitudes and experiences will help shed more light upon the subject. Noting correlations between people, beliefs, and behaviour is useful information to acquire, allowing us to spot patterns and make predictions. Dysphoria tends to appear in a few distinct shades, each with its own unique needs and desires.
Awareness of these affinities can help a person struggling with identity determine which one aligns most closely with their own experience. Understanding what could be informing these feelings offers answers as to how they might be most effectively ameliorated. Without a name for something, there can be no real relationship with it. Only amorphous sense and emotion, which is difficult to navigate and incredibly isolating. Empowerment and community come through self-knowledge, providing clarity, solidarity, and a possible path towards closure.
For those who relate to the concept of autoheterosexuality, the counter-intuitive nature of this orientation makes it unlikely that they would arrive at this explanation through introspection alone. Nevertheless, the theory still offers the best available description of their experience. Understanding the source of these desires is what allows a person to embrace them, without shame or the internal tension that comes from trying to repress them. Self-acceptance makes external validation less essential. Awareness of who you are and what you want means it can be pursued in an open, honest, and healthy manner, unmediated by the opinions of others.
If people encouraged gay men to live as women instead of as homosexuals, it would likely produce a similar dissatisfaction and confusion as is currently present among autosexuals ignorant of their own orientation. It’s believed that the capacity for inner-attraction is much more prevalent than we think, and is largely undocumented due to social stigmatization. But dysphoric people deserve to know all possible explanations for their emotions, including ones that are unfairly maligned because they don’t conform to current cultural pressures. If some say this idea resonates, believe them.
Self-identified autogynephiles report that the longing to embody their opposite-sex self is a gap that cannot be bridged by transition. Passing socially does not scratch the deep itch that wishes to become that which it cannot be. Adopting feminine traits may induce euphoria temporarily, but that feeling fades as hedonic adaptation adjusts to the new normal and novel sources of stimulus are needed. An initial honeymoon period gives way to a nagging sense of unfulfillment, as the spiritual feminine is that which is sought; she constantly recedes just beyond reach.
For autoheterosexuals, transition is the materialization of a search for inner meaning. It may please some, but treating this process as an end in and of itself forsakes the need for genuine duality and connection, which can only be achieved interpersonally. Rumination upon self and anatomy is an erroneous allocation of energy, one that no degree of effort or attention will satiate. Trying to appease this desire will only cause negative emotion to amplify. It can be negotiated with, if the person in question has realistic attitudes regarding what’s attainable and sustainable, but deemphasizing the impossible is vital for true self-acceptance and inner peace.
Comparatively, the dysphoric homosexual who is primarily concerned with social presentation may derive more benefit from medical transition. Because the main motive is access and perception, the inability to truly change sex is less of a problem. Provided that they pass decently, altering secondary sex characteristics should be sufficient to ameliorate any dissonance they suffer interpersonally.
For those who experience some mixture of alienation and attraction between these two extremes, a multitude of factors must be considered: what do they hope to gain through physical transformation? Are they more concerned with being attractive to others, or to themselves? Will medical intervention improve or diminish these odds? Are they temperamentally more similar to their current sex, or the opposite? All of these aspects will inform the likelihood of a gratifying transition.
Due to the complex nature of these questions, the rise of “trans kids” should be taken with a grain of salt. Children are not capable of understanding the complexities of sex, gender, and sexuality. The fact that the testimony of children claiming an incongruent identity are being taken seriously is a symptom of a culture unhinged from ontology. “Gender identity'“ is a social construct, the anatomy of our youth is not. Sacrificing the latter to indulge the former is as illogical as it is reprehensible. The push to medicalize incongruity or discomfort with puberty as “affirmation” of a lifelong condition is dishonest and dangerous. Dissonance can be alleviated by other means until a child is mature enough to consent to the responsibilities of adulthood.
The wave of teenagers experiencing rapid-onset gender dysphoria is a consequence of cultural influence, not political liberation. The phenomenon of social contagion can manifest as eating disorders, self harm, “alt” aesthetics, even fandom cultures. All of these things provide a source of meaning, identity, and community for young people. Being trans is trendy, allowing access to social capital and an easy answer for general feelings of discomfort and distress that are so common among adolescent girls. It’s only logical that those disturbed by the implications of puberty would find solace in a trans identity that eschews unpleasant aspects of femininity. But these reactions are normal and better dealt with emotionally, chemical solutions only make matters worse.
Many trans-identified teens desist after a number of years, yet the effects of hormone replacement therapy and top surgery are irreversible. Young people should be encouraged to experiment with social presentation, but determining if medicalization is the answer is something even adults struggle with. Detransition rates will increase in tandem with transition ones until our culture gets more serious about identifying what factors lead to long-term satisfaction. Maturation, unresolved dysphoria, and disillusionment from the idea that real sex change is achievable are the main motives, resulting in feelings of grief and betrayal by a system that insists it is here to help.
Section #3: Society
Transition is an action, not an ingrained identity. There is no structure in the brain that can be used to determine if the decision is right for a given person. Circumstance such as biological predisposition, cultural context, individual ability, expectation, and ideology will inform how happy they are with the result. Some benefit from the choice and others don’t, making it more similar to deciding to get married or dye your hair. Personal motives and innate traits ultimately matter less than action and reaction. The question of who is “truly trans” boils down to who derives long-term satisfaction from it. Dysphoria will likely influence many, but the desire to alter one’s body is valid in and of itself, the real issue is how society should contend with these changes.
Queer topics are currently at the forefront of political discourse because our culture is grappling with the implications of modern technology. The presence of dysphoria and ability to alter appearances calls us to consider in what instances sex or presentation should matter more. Subjective experience and objective fact are both real, and the importance of each will vary depending upon context. Sex is fundamental, pretending it exerts no meaningful influence over our lives lies in order to shelter the self-image of a few. But perception matters too! When the two are at odds with one another we need the collective ability to explore these nuances with honesty. Those who are exceptional cannot petition for acceptance on the basis that social rules change to accommodate personal desires, such an entitled attitude only begets more bigotry.
Biological differences between men and women is what created the need for sexual segregation in the first place. Women’s smaller stature and vulnerability to unwanted male attention makes it essential for them to have safe spaces they can escape to, especially while attending to intimate tasks. Privacy in public toilets and changing rooms provides a reprieve from the unpleasant elements of male dominance. Prisons are divided on the basis of sex because even among criminals surrounded by security, the disparity in aggression is palpable. To be feminine is to be desired, and a society that recognizes this will be designed so to mitigate the negative aspects of this reality.
The deconstruction of these differences is a consequence of the feminist movement, which achieved access to male spaces by downplaying innate inequalities between the sexes. If there is no meaningful distinction between men and women, then the need for barriers breaks down. Women’s-only clubs and sport leagues are now nothing more than the vestige of a sexist society. Instead of offering access to community and the ability to compete in environments that would otherwise be inhospitable for them, the notion of exclusion becomes the real problem. As man is the default and woman is a womb, she must grow to make room for all who fall outside of the traditional binary. Hence the bizarre state of affairs where women’s spaces now accommodate everyone who doesn’t identify as a straight male. She shrinks to create space for the otherwise oppressed, while those who need it least are now able to stretch their legs and enjoy exclusive access to an unadulterated boys club.
The solution to this problem is simply making a third category for queer identities. A community defined by incongruity has more in common with itself than either end of heteronormativity. Here, differences in orientation, anatomy, and presentation would be the norm, giving any individual less reason to feel insecure. A trans athlete being forced compete with members of either sex likely induces dysphoria for one reason or another, so why not embrace the ambiguity of an open playing field? Queer sports and spas would be accessible to anyone, creating a space where anatomical advantages or chemical changes are no longer an issue. The ability to be among one’s natal sex could still be available, but likely many would find more comfort and security around those who share in their experience of dissonance.
Similarly, as technology improves and demand for sex reassignment surgery increases, the option of a third sex category would be useful. For both natally intersex and medically transitioned people, having the ability to communicate that they fall outside of the traditional binary could be beneficial for certain forms and legal documents. Those who have removed their gonads and are taking cross-sex hormones are having a functionally androgynous experience; neither fully their birth sex nor the opposite. This additional option would be more accurate than simply assimilating everyone into either “male” or “female”, while also indicating that more information is required. The push towards inclusion cannot come at the cost of our common vocabulary. Trans people must learn to accept their biology so they aren’t upset by basic statements like, “women have periods” and “mothers bear children”. Personal incongruence with norms does not mean that terminology must change to reflect exceptional experience.
Insistence that trans people are the sex they identify as is the source of this assault on language. Any instance where subjective belief clashes with objective fact threatens the validity of that claim. The pain of a bruised ego will not be taken lying down, so activists are forced to bend words into shields, warping any meaning they held in the process. But language evolved for a reason, and will spring back into shape over time. You cannot contort reality to conform to desire merely by championing the tongue. Stating something doesn’t make it so, and assertions that “trans women are women” does the most harm to those it seeks to protect.
Trans men and women are exactly that. There is nothing wrong with this fact outside of a culture that seeks to compel through words that which is beyond its control. Attempting to erase a harmless truth is what real transphobia looks like. The fear associated with not being considered that which one is not is a consequence of internalizing this inverted standard of acceptance. There is no greater strength than security in who you are. Confidence in identity arms you against all insult and offence. The greatest defence against truth is acceptance.
Not being perceived as we want to be seen wounds our pride more than anything else, reflecting a gap between desire and reality that demands we either change or sacrifice our self-concept. For those who pass, this is no issue, having successfully manipulated reality to reflect their inner world. There is a feedback loop between perception and identity wherein how we are seen influences how we are treated, how we are treated informs how we act, and how we act impacts how we are perceived. Thus, a trans woman’s claim to womanhood increases the more she is considered to be that thing.
It’s misguided compassion to say that passing shouldn’t matter to a person who wants a certain type of social interaction. The dissonance will only frustrate and accentuate dysphoria as efforts to be seen in spirit are overshadowed by anatomy. For some, personal gratification is the main priority and interpersonal experience matters less than private fulfillment. However, inner narratives are still vulnerable to external impressions. Without awareness and acceptance of how one is perceived by others, any negation of internal conception will be taken an affront to identity.
This is why so much significance is placed upon pronouns. How we describe one another is where identity is either affirmed or denied. Pronouns, which are rooted in sex, reach into the realm of subjectivity. The intuitive use of “he” or “she” indicates how we automatically process and categorize those around us. Misgendering is thus a painful experience because it usually signals that a person’s attempts to communicate their desire have been ineffective. Effortless pronoun use is the goal for trans people. They don’t need to pass perfectly, just seem sufficiently like the opposite sex so that others pick up on these cues and react accordingly. Speech, body language, looks, and social dynamics all play a role, which is why we use female pronouns for drag queens despite their performance having nothing to do with some inner essence.
Identity must be mutually constructed. It is where the social gets personal, a meeting between internal intent and external experience. Who you are is not just a feeling but a dialogue with the world around you. If there is a gap between subjective accounts of reality then this space should be explored with honest curiosity, not overlooked due to potential discomfort. Mutual authenticity is valuable. No one should have to cede their own point of view to serve someone else’s. Using preferred pronouns out of fear of social punishment does everyone a disservice. Not perceiving someone as they wish to be seen is not vindictive or something to apologize over. Acting out of courtesy instead of desire is dishonest. In order to engage genuinely we need to feel the fantasy.
Section#4: Non-Binary
As trans issues have taken centre stage, another queer identity has since stepped into the limelight. Non-binary, gender nonconforming, genderfluid, genderqueer, and gender fuck-you’s are now seeking social validation and attention. The consequence of “gender” solidifying into its own amorphous entity, rather than being a downstream product of sex, is that now genders are multiplying like rabbits—without any regard for the requisite equipment. Although the myriad labels that were once popular seem to have amalgamated under the single “nonbinary” moniker. So let’s talk about it.
An influence of the internet era is that it allows people to discover and explore the strange corners of identity more easily. Untethered from physical constraint, a person can easily experiment swapping pronouns in-bio and receive subsequent affirmation without concern for the social cues and complications presented irl. The digital world can be a great resource for connecting likeminded weirdos who would otherwise face social isolation and insecurity, but the validation found in these communities also disconnects their members from broader society. Unchecked by reality, theatrical and untenable ideas can thrive in the minds of the ultra online, autistic, and antisocial.
And this is fine. People can do as they please; the ability to connect and play is a net good. But just because you can, doesn’t mean you should. The tumblrfication of our political climate is something every girl online in 2014 is all too familiar with—once niche ideas have now seeped their way into broader culture and discourse. Nonbinary identities are just the latest frontier of the social justice crusade. Pleas for an objective ontology fall upon deaf ears when confronted by those who assert loudly that subjective testimony equates metaphysical certainty. Ask any acolyte of progressive education and they will tell you firmly than sex and gender are social constructs, but to misgender a nonbinary person flirts with genocidal ideation.
The emphasis on pronouns as the foothold of identity allows young Shakespeares to invent new and bespoke nomenclature. Sex is irrelevant, but language is praxis. The boogeyman of gender—the pantheon of patriarchy—must be deconstructed using the master’s tools; vernacular is the only means of escaping tyranny. This is patently absurd, and false by their own premises, but in an ideology where coherence is akin to white supremacy, a commitment to stupidity is the only “work” necessary.
The feelings of dysphoria or incongruence often reported by nonbinary-identified individuals are as valid as anyone else’s, but this does not imply that the suggested explanations or solutions must be too. Emotional reactions can also be changeable, counterproductive, and culturally constructed. Trans identities are situated inside of a preexistent social and biological binary. Exceptions can prove rules. We know that prenatal hormone exposure influences attraction, temperament, and likely dysphoria too. Gender is a gradient, emerging out of sex and containing two extremes. Anyone and everyone can occupy some place in the middle, but no one is off the charts.
The issue with this new detour into self-aggrandizing navel-gazing stems from its illusory nature. If we all contain elements of masculinity and femininity, then no one does. Preoccupation with attempting to communicate a gender identity abstracted from sex is guaranteed to only produce more confusion, frustration, and negative emotion in the process of trying to actualize it. The reason for this is simple: human beings, like all animals, are hard coded with two multimillion year old buckets with which we categorize our peers—male and female. Our sex radar is so fine-tuned that it’s often the first thing we notice about someone, and the slightest hint in bone structure allows us to consistently “clock” others. Trans people are painfully aware of these buckets and go to great lengths to alter their appearance in ways that will make them pass socially. They rarely succeed with total perfection, but cognizance that this intuitive sorting happens is what allows them to signal their interpersonal intention.
Nonbinary identities throw all this out the window, and in doing so actually make life more difficult for trans people. Now when you meet an ambiguous looking person on the street, not only are you trying to determine their sex and desired presentation, but a mysterious, third thing keeps vying for your attention. There is no way of knowing if a male wearing a skirt and makeup identifies as a trans woman, an open-minded man, or a nonbinary person. What’s worse, cultural pressures make coming to the wrong conclusion a costly ordeal for both parties. This is dysfunctional and unsustainable.
There is no nonbinary sex, therefore there is no way to “pass” as nonbinary. Any attempts to do so can just as easily be interpreted as run-of-the-mill nonconformity. Activists are vaguely aware of this issue, which is why there is such a strong push to popularize pins and pronoun sharing at the start of every interaction. But intuition prevails, and poorly conceived attempts at reinventing the gender wheel are doomed to fail. Our minds are not blank slates, and you cannot simply instate a hitherto nonexistent category. Any attempts to do so will inevitably be self-defeating. Even if a consistent standard could be established regarding what a nonbinary person looks and acts like, the creation of this third gender would invariably beget the need for a fourth and then fifth, as the ultimate issue isn’t sex or gender, but the need to assert special status in a world where oppression is currency.
There is no social or functional utility to a nonbinary identity aside from political signalling. The correlation between enbys and bisexual or asexual proclivities is likely the only bit of meaning that can be gleaned from the topic. The question as to what makes a person nonbinary is circular; self-id is the only qualifier. Unlike men and women, which are based in cultural tropes and biological realities, to be nonbinary is intangible. No amount of introspection will provide clarity on how to navigate this cul-de-sac of genders. It offers no direction. Being a man or woman comes with a set of scripts which are productive constructions, providing a guide for social action and expectation. Nonbinary is non-generative, fuelling nothing but egoic attachment.
There are no traits to unify a nonbinary identity aside from the rejection of traditional gender roles, which are hardly enforced in the first place. If convention is the issue then simply ignore it, no one is forcing you to abide by social norms. Claiming a third gender to negate stereotypes only confesses personal grievances and a regressive understanding of sex, reinforcing outdated ideas rather than deconstructing them. Gender abolition is a more tenable position, one ironically hoisted upon most cultural conservatives as they desperately shovel sand trying to fight the tide of social justice.
The attempt to smuggle they/them pronouns under the framework of trans acceptance is disingenuous. Insistence that people must perceive you as sexless under threat of bigotry is tantamount to emotional terrorism. Calling everyone to play a collective game of pretend without being able to acknowledge it’s happening is frustrating and alienating. Asserting that people must alter their thoughts and behaviour in order to engage in good faith is a conversational nonstarter. You are the one engaging in bad faith by demanding special treatment without offering good reason. It’s off-putting feeling like you have a sense of someone that they are in denial of while demanding that you deny it too. Doing so turns an emotional issue into other people’s problem.
Rumination upon pronouns causes one to overly fixate upon gender and expression, reinforcing convention rather than moving past it. This tactic is bound to only further confuse and complicate the issue. To be authentically non-binary is to be gender ambivalent. It’s something you do, not something you are. If you wish for others to perceive this inherent truth, show instead of tell. People will recognize the essence of androgyny much more easily than they will if forced to honour it through language.
Neutral pronouns may follow as a consequence of true uncertainty, but this is highly unlikely, and not a hospitable place for an incongruous psyche to be sheltered and validated. Attempting to capture confusion like it’s some sort of prize mistakes the lair for the loot. Genuine agender essence is indifference, not preoccupation with a particular perception. Overly attending to outward appearance in a naïve attempt to communicate some transcendental hermaphroditism is performative poppycock. Painting on a façade as an assertion of apathy is the exact opposite of true disinterest. There is nothing wrong with a dynamic spirit housed within a sexed body, but this essential aspect of identity will invariably influence the nature of one’s relationships. Even if it isn’t important to the person in question, it likely is for those around them.
When outliers take charge of the sexual circus, they forget that some aspects matter much more to others than themselves. It’s easy for a queer person to undermine the importance of sex if they are not participating in heteronormative culture where sex is the star of the show. Nonbinary identities make sense in queer circles where there is more ambiguity in how sex, gender, orientation, and presentation coalesce. Genitals and social roles are less relevant than they are in broader society, whereas straights feel a more pressing curiosity to sex those around them, as this is the main dimension of potential threat or attraction. Queer communities are free to do as they please and use whatever language they find agreeable, but it’s unreasonable to expect everyone else to understand and adopt these habits. Attempting to rule the masses is no longer about self expression, but social control.
Demanding that others oblige strict terms of engagement or else be perceived as hateful is bizarre and antisocial. People don’t like being guilted or intimidated into insincere demonstrations of respect. The desire to compel others into unlearning automatic reactions in social situations is suspiciously malicious. There is a difference between useful intuitions that carry water and cumbersome biases that ought to be eradicated. It’s not true or valuable to pretend we can put our animal instincts aside and reinvent the nature of interpersonal dynamics. Attempting to extirpate the sexual dimension of human identity loses something essential. Acting as if an entire aspect of who we are doesn’t exist is overcorrecting.
There is a time and place for a compassionate yet firm, “no”. A loving refusal can be justified in the right context. Like a child that wishes to subsist off of nothing but sugar, some actions may titillate the senses temporarily, but are unsustainable for long-term satisfaction and survival. Developing an appreciation for sex is much like eating your greens, it may feel bitter and unfair in the moment, but as you mature you’ll develop an appreciation for the enriching essentials embedded within. Feeling good cannot be contingent upon having adolescent attitudes catered to, for that is guaranteed to make you feel bad. Unreasonable expectations only set a person up for frustration and needless hurt as they attempt to contort the world in favour of their whims. It’s not healthy for anyone to take psychic damage from others acknowledging their sex. Sometimes pushback can be a kindness. We are on a collective quest for truth and mutual understanding. Rejection isn’t personal, only philosophical.
16. Money
Money makes the world go round, or so they say. Others report it to be the root of all evil, the talk of the town, a substitute for time, or power, but never happiness. Whatever wisdom can be gleaned from all these idioms is rarely universal, for the real meaning of currency is contextual. The rules of our economic system determine if money is better considered to be a weapon or a tool. So what rules should we play by?
What is money? How do you make it? Why does it work? Does it work? Who for? The answer to any of these questions will surely influence your view on the world and your power within it. Understanding the flows and motivations underlying our economic system helps make clear the causal mechanisms that move it in different directions. The ability to steer towards a desired goal is predicated upon our value and incentive structures being in alignment, otherwise we wind up spinning in circles and get swept up in the current sea rather than charting a clear course towards new frontiers.
Cryptocurrency and charter cities could offer an intriguing alternative to insoluble institutional structures, but they must actually be doing something different in order to effect real change. A better state of affairs is within our grasp, if we can properly diagnose the problems of modernity and offer meaningful solutions. That is task this series always seeks to explore.
To start our journey, let’s resume where we left off in Wonderland…
Part One: A Roaring Night
At the gate of UM you say farewell to Tru and head south, downstream. It’s twilight, and there’s a chill in the air. You tug your waistcoat into your chest, but it’s thin and the evening breeze goes right through you. Ravens caw overhead, and the trees grow twisted as you venture further into the growing darkness.
The watch around your wrist begins to emanate a low glow, which brightens as the evening turns to night, granting sight of the rocky terrain beneath your feet. Big mouse ears standing at attention, you can hear every crack and snap from within the woods and are ready to flee at a moment’s notice. But no lions, tigers, or bears come calling, and slowly you start to relax and enjoy the journey. The black sky is clear and constellations unfamiliar—you’re a long way from home.
Eventually, you notice something else on the horizon: dark spires stretching up from the murky wilderness and clawing at the crescent moon. They are punctuated with blood-red tips, like talons, which you soon realize are fires lit within distant windows. As you approach the city you encounter a wrought-iron entrance which hangs ajar, the word “Sect” suspended in the metalwork above announcing your arrival.
You nervously creep through dark streets, but the place seems empty. Until you notice the sound of music and catch a whiff of whiskey on the wind. You follow it.
Venturing further into the city you can feel the sense of eyes upon you from just beyond the shadows, leering from the rooftops and peering from the gutters. The inverted panopticon causes your hairs to stand on end, but you see no one.
A clock strikes midnight and you hear a roar erupt around the corner, revealing a tavern that is packed full of people—the source of the sound and smell. You enter the throng and are immediately immersed in thick smoke and song. The bar in bathed in golden candlelight, and everywhere you look is a strange new sight.
The games have begun. Gamblers and drunks gather round tables to beat their fists in cheer and sneer at strangers. Daggers and coins shine as they dance between nimble fingers, red wine and crimson nails pour across the tables; shuffling cards and dealing with danger. Men with heads of wolves stand whispering in the shadows, while across the room a plump fellow surrounded by slender women puffs plumes of green smoke. A frail man with no face slinks between the crowd, extracting things from pockets of distracted players. Barmaids dance as they sling drinks and sing to soothe the riff-raff.
You gaze around the awe-full room but no one takes any notice of you; a little mouse is nothing strange in a place where everything is peculiar.
Suddenly, a firm hand clamps down upon your little wrist and you let out a squeak. Fat, hairy knuckles raise the arm that your wristwatch dangles from as a big man with black eyes beams down at you.
“Now that’s something you don’t see everyday! Come from the Town of UM, have we? What’s a little critter like you doing so far from home? Run away? Get lost? I’m happy to take this ol’ timepiece off your hands if you’re ready to part ways with it.” His dark eyes glitter as he speaks.
“No!” You yelp, tugging your paw away in fear.
The man chuckles. “Alright, no need to be scared. I know Sect’s a spooky place for someone with your delicate sensibilities, but we’re a reasonable enough lot. No one’s gonna get what they ain’t got coming, that’s our silver rule,” he says, winking.
“I came here for something,” you reply without thinking.
“Yeah? What’s that, mousey?” Asks the man.
“A potion. I need a potion that will turn me into a human again”
He lets out a big belly-laugh that rumbles the floor. “God damn, you’re funny! What else you lookin’ for? ”
“I’m serious!” You squeak, desperate not to sound meek.
He wipes his eyes and gives you a great thud on the back. “There’s only lady in town who can help you with that, the sorceress Sierra. Now that woman is a snack!”
He licks his lips hungrily and then adds, “not cheap, though. You bring much dough?”
This is what you had been worried about your entire journey south, how could you get something for nothing without some good word of mouth?
Part Two: Something for Nothing
Section #1: What is Money?
Money emerges as a consequence of trade, enabling more efficient allocation of scarce resources. It is the ultimate improvement of the barter system, allowing people to exchange goods and services across time and place without the need for confluent desires. Money is an abstraction, a symbolic technology that communicates value in lieu of direct demand. It is immanent, an intermediary tool to enable exchange which will consistently crop-up where people have wants. Abolish the dollar and inevitably there will arise other ways to bribe and signal value, be they cigarettes or bottle caps.
In order to work effectively, money as a medium must possess certain properties. To maintain functional utility, money must be divisible, durable, dependable, portable, fungible, and scarce. This is why metal coins have been used so frequently as currency throughout history. The inherent scarcity of gold or silver, coupled with their distinct qualities, makes forgery nearly impossible. The metals can be melted, divided, minted, and distributed without losing the defining features which make them valuable. Stone wheels are cumbersome, sea shells easily shattered, and paper notes prone to reproduction. Without adherence to the aforementioned principles, any alternative currency is bound to be replaced by something better over time.
The necessary elements of a viable money are a product of mere mathematics, they are predictable, and can be deduced from first principles. Without divisibility, spending stagnates, without durability the economy falls apart, without dependability it is untrustworthy, without portability it fails to flow, without fungibility is inconsistent, and without scarcity is rendered worthless. For something to assume a monetary role it must be costly to produce, otherwise the ability to make more of it will destroy any capacity it had to communicate value. People will always prefer hard money, that is, currency which is resistant to inflation or reproduction. Gold, despite its soft exterior, has always been the hardest form of currency because of the high cost associated with acquiring it. The work required to mine a bar of gold is reflected in its value, which has emerged as the ultimate signal of wealth and prosperity across history.
Money acts as a social credit, an “IOU” which allows you to redeem your energy and effort for the work of others. It is only functional if there is an underlying assumption that it will continue to be valued and traded in the future. Faith in the solvency of the social system is required in order to incentivize paying value forward rather than immediately redeeming it for material goods. When you accept money as payment, you do so based on the assumption that you will later be able to exchange it for what you want. Too much uncertainty in the system would make it preferable to cash-out now rather than hold on to something that could soon become worthless. In a time of material scarcity, gold bars would be rendered as useless as credit cards.
Section #2: Signals
The mathematics enabled by prices are essential for money to work properly. Without divisibility, money would be no better a means of exchange than cattle or gemstones. Cutting either in half disproportionately reduces its value. As the wisdom of Solomon teaches us, the worth of a whole is more than its parts. Money is the vital exception to this rule: two quarters are functionally the same as fifty cents. Maintaining fractional integrity allows currency to communicate the nuances of trade more accurately. Negotiation becomes difficult when it is restricted to the limitations of discrete units.
Prices enable precision, causing information and desire to proliferate throughout the economy with ease. The ability to account for supply and demand provides insight into the complex dynamics underlying the generation and distribution of resources. Coordination across various domains with unique drives would not be possible without the capacity to measure and communicate relative value. Twenty dollars could buy you a bottle of wine, simple shirt, or bad manicure depending upon where you go and what you want. The same amount of individual work can be redeemed for many competing assets. Knowledge of these trade-offs allows economic actors to make informed decisions, enmeshing their inputs into a fluid field of potential.
This notion of comparison is essential—dollar signs signal energetic equivalence. Data drives the market by crystallizing abstract transactions into concrete units, which can then be directed towards a specific end. The consumption of resources, time, information, energy, and effort are all arithmetized into a single number, signalling the net and relative value of these many aspects. The multitude of flows required to generate a given good are captured and assigned an objective quantity. Market dynamics are therefore a mere matter of mathematics, which are constantly computing and efficiently reallocating resources towards their most valued state.
Prices instigate this phase-transition, incentivizing creation and destruction in accordance with general demand. Producers and consumers are rewarded for capitulating to these dynamic forces, encouraging energy flows towards optimal outcomes. Mutual dependence means we must induce others to provide for us, and the profit-motive is what encourages cooperation across a vast network of self-interested strangers. Individual actors produce bottom-up self-organization by asserting their values and needs through the price mechanism, causing knowledge to proliferate across the economic system without the need for centralized control.
Section #3: Value Creation
Competition among people for scarce resources is an inherent aspect of reality. Without scarcity, there would be no economics, which is simply the study of how these goods can be organized most effectively. There will never be enough to satisfy everyone completely, for our material desires grow in proportion to what modern culture and technology is capable of producing. Blaming high prices on greed implies that they are arbitrary, but prices are merely an evolved mechanism we use to ration inherent limitation. Time, knowledge, and resources are also in short supply. Markets incentivize the contribution of these efforts by rewarding them with capital, allowing people to receive in proportion to what they provide.
New value is generated through saving, creation, and destruction. Saving, the accumulation of capital, enables people to adopt risk and uncertainty that would otherwise be intolerable. The agricultural revolution catalyzed civilization in a new direction because it introduced the concept of investment and future returns. The nomadic hunter subsists off the land, taking only what he needs in the moment, but never enough to survive the inevitable drought or flood. The ability to withstand future uncertainty is dependent upon present sacrifice; you must toil the fields and store their harvest for later consumption if you wish to create a society with longevity.
Deferred consumption provides the groundwork for industrial production. Savings allow people to invest in the future, forgoing present benefit in favour of later returns. The amount of work required to construct a tractor is immense, but this mechanical innovation ensures that subsequent generations will be able to expend less effort for an even greater reward. Consumption is a dead end in terms of generative capacity, production must be fuelled by limiting the amount of energy used in the present.
Only those with enough capital accumulated to satiate short-term need will be comfortable adopting the risk associated with investment. A financial buffer provides security, allowing people to explore other avenues towards economic growth. The vast majority of our wealth emerges through venture capital, which enables prospective gains by emboldening those who are brave enough to travel into uncharted territory. “Old money” acts as the foundation of our society, passively supporting entrepreneurs and business enterprises by providing liquidity in lieu of active consumption.
Money must be made. One cannot force economic growth any more than they can mandate everyone own a Mercedes. The tools required to generate such luxuries are a product of man’s intellectual capacity. Our creative ability acts as the psychic alchemy which allows us to turn fruit into wine and render iron out of ore. Nature provides us only with raw materials, but the effort of our hands and minds must be employed to discover and distill the treasures from the resources she offers. Cumulated collective knowledge is what raises our standard of living and liberates us from the bonds of imminent need. Invention enables efficiency, optimizing how energy is harvested and distributed. Currently, the amount of raw power a trained athlete could generate from a day’s work is equivalent to around $0.111. Despite a massive surge in production, the cost of raw materials continues to decline as new reserves of resources are still discovered faster than they are consumed.
Section #4: Value Destruction
The market is propelled through a process known as creative destruction. Profit cannot be generated without the associated and real risk of loss. An unsuccessful restaurant will inevitably be forced to close its doors as customers seek preferable alternatives, allowing those productive assets to be redistributed into the economy. One third of all new businesses fail to survive the first two years, and only half make it past four2. Losses signal to producers what to stop doing, while profits encourage an increased supply of what the public wants. With no skin in the game, poor allocation of scarce resources goes undetected and undeterred.
Progress is impossible without growing pains. These losses may be felt by some more than others, but their sacrifice is vital to promote the resiliency of the economy as a whole. Market competition is a collective discovery process, allowing us to approach more optimal organization over time. Pain is what tells us to redirect course and explore other alternatives. Attempts to alleviate the unpleasantness associated with risk renders the entire system worthless—poor choices must be felt and accounted for rather than simply papered over. Reducing efficiency to placate ineffective producers punishes the consumers they are supposed to be serving. This is why excess capital is so essential: it enables misadventures without bankrupting the explorers.
A scarce supply of capital and resources does not imply that exchange is zero-sum. Rather, it is the process of money and material changing hands that allows resources to move towards their most valued output. Any discrepancy between supply and demand can and should be ameliorated through arbitrage. Money represents time, energy, access, and information, meaning it can be made wherever there is room to optimize allocation. The system is only as smart as the actors that create it, and dissonance is bound to erupt where the financial signal has become corrupt.
The drift away from the gold standard and rise of central banking has created an inflationary economy that we are taught is inevitable, desirable, even. The argument being that a steady rise in prices stimulates market activity and mitigates the fear of a deflationary currency. But this fear is unfounded, revealing a fallacious slight of hand; falling prices do not decrease demand, they merely improve purchasing power. Desire is inevitable. The ability to spend less and save more simply motivates long term investment instead of fear-driven panic purchasing and short-sighted thinking.
Section #5: Intervention
In 1913, the Federal Reserve was inaugurated to reduce economic volatility by setting interest rates, issuing bank loans, and managing government bonds. Seeking to create a stable and predictable economy, the Fed must consistently crack down upon the very mechanisms that make the market effective. Intervention in the system only generates new problems which require further regulation to offset. Volatility is a law of nature; uncertainty is what allows complex systems to thrive and grow stronger in an equally unpredictable world. Attempting to counterbalance these forces by tampering with the signal only contributes to more chaos, generating the “boom and bust” cycle that is erroneously attributed to capitalism instead of meddlesome bureaucracy.
We know that human intervention in wildfires only exacerbates the issue over time, and markets are no different. Attempting to suppress natural processes with brute force pushes them towards extremes and actually does more damage. Manipulating the market by contorting the monetary supply obstructs the signal that prices evolved to communicate, making wise assessment and investment impossible. A consistently rising stock market creates the illusion of prosperity while debt is at an all-time high. Printing more currency can stave off the inevitable temporarily, but at what price?
The desire to get something for nothing is tempting, which is precisely why it must be resisted. Spending more than you’re making passes the productive obligation down to future generations, and in doing so destroys the value of saving. Short-term gains come with long-term costs, and a functional society should not bank on future potential to justify present policies. You cannot eat the apples of the seeds planted yesterday any more than you can sleep on a bed made of hypothetical wood. Assuming these assets will bare future fruit is a risky bargain, one that steals from the prosperity of our grandchildren. Eventually it will come time to pay the piper, and the house of cards that has sheltered us from wolfish debt collectors must come tumbling down.
Paper currency, unbacked by gold or other hard assets, holds value only through the muzzle of a gun. The United States dollar relies upon the dominance of the American military to secure its role as the global currency of choice. Faith in fiat is a feat only feasible because of the dollar’s status as legal tender. America’s net debt currently exceeds $97 trillion, while only $20 trillion actual dollars exist in circulation3. This means any value generated by the U.S. economy must inevitably be swallowed up by the treasury in order to offset the debt. If, that is, it doesn’t “make” more money first.
Imagine the global economy is a schoolyard and your brawny big brother is the U.S. military. One day you wish for a snack from the cafeteria but have no spare change. Don’t worry, says your brother. I’ve got you covered. He goes to one of your classmates and asks to borrow a couple dollars. I’ll pay you back tomorrow, he says, and I’ll protect you from that kid that’s been picking on you. Sure thing, says the student, giving him the cash which he hands to you. The next day the same thing happens, and your brother asks another nerd for his lunch money. It’s for my little sister, he explains, she’s really hungry. And you know she’s good for it, she’s always winning cash prizes since she’s a straight-A student. The kid obliges and you get your sweet treat. On the third day the first peer approaches your brother asking for payback. Yeah, yeah, don’t worry, he says. Next week my sis will win the math contest and she’ll pay you then. But just so we’re clear, I don’t like being bossed around, alright? I would hate to see that kid start bullying you again. The cycle repeats. You get your little luxuries and start slipping up in your studies, maybe you don’t win that math contest. But your big brother is a very good mediator, and ensures that none of the other students ever give you any trouble.
Section #6: Inflation
Accruing debt attempts to pull value from the future, with an assumption that this money will be made back at a later date. A credit-based economy allows people to spend more than they’ve earned, raising incomes and imports without the requisite work required to legitimize these expenditures. The consequence of borrowing from the future means that eventually society must produce more than it has consumed to pay for what is owed. But there is no guarantee that the ventures funded by loans will be profitable, and who gets to decide where these investments are allocated? Giving any centralized authority the ability to provide preferential treatment to certain actors allows them to distribute energy they didn’t generate, distorting the financial signal.
Unearned credit creates the illusion of wealth with little regard for real work. Hard money must be made before it can be spent, while soft money can be pulled out of thin air. This trick works well for magicians, but is detrimental for a nation’s citizens. As the monetary supply increases relative to tangible assets, prices must rise, dwindling the savings and purchasing power of the economy’s most scrupulous actors.
Whether the surplus comes from certified officials or criminal counterfeiters it makes no difference, the net effect is the same. Government is the only institution that can steal from you without your knowledge or consent. The securities it issues are backed by the taxes of tomorrow, siphoning profit straight out of your future pocket4.
Inflation is integrated theft, offering a technological backdoor that enables the state to take earnings from unsuspecting citizens. Temptation to control the financial system for personal benefit corrupts political institutions, who leverage their power to harness the population’s productive potential while taxing them for the privilege. Declining purchasing power makes government subsidies and services more essential, promoting increasingly socialized policies and greater reliance upon central control.
Unlike inflation, a deflationary currency creates a sense of prosperity. Everyone grows richer as their dollars buy more today than they did yesterday, making generosity and financial good will more likely. Any two people can create credit and debt based off nothing but a contract, and both benefit from this arrangement. The creditor profits through the interest they earn, while the borrower is enabled to explore new ventures. Loans backed by savings activate latent capital rather than playing with hypothetical gains. Investments should be acquired from those who have the money to spare, as a history of financial success means they are more likely to allocate it wisely.
Section #7: The Rules of the Game
The laws governing any economy are best conceptualized as the rules of a game. Some are fun and fair, encouraging risk, wits and wagers, and strategic cooperation. While others are tedious and tiresome, boiling down to nothing more than the roll of a dice, trivial pursuit, and war. A well-constructed game considers how its various elements interact to produce intriguing or undesirable outcomes, while a poorly made game is one dimensional—it doesn’t provide enough opportunity to experiment and play.
A political system is only as functional as its laws allow. A messy foundation renders participants apathetic, frustrated, and prone to playing by their own rules. When mafia
and monopoly have dominion over the board, people must spend their lives navigating a mind-boggling labyrinth of codenames, trouble, cheats, and internal contradictions. At their wit’s end, without any clue where else to go and operation on the status quo difficult to achieve, it’s no wonder that people resign themselves to go fish or play poker rather than try to win at the game of life. The cards have been stacked against humanity, but a tower that grows progressively unstable must come tumbling down.
Thankfully, better alternatives are both possible and inevitable. The aggravation associated with present-day politics is a sorry state of affairs, but you don’t have to use magic or be a mastermind to soon get a ticket to ride somewhere new. Guess who’s building that for you? The mouse trap of modernity seeks to suppress and coerce those who dare to dream of something greater. But the net allows us to connect for a reason, and some signals cannot be stifled. A patchwork set of new opportunities is on the horizon, and splendor awaits those who have the courage to seek it.
Part Three: The Witching Hour
The man you met at the tavern gives you instructions on where to find the sorceress, and you make your way back into Sect’s eerie, watchful streets. Sierra’s apartment is tucked away in an alley a couple blocks west, three stories up and to the left.
You hesitate at the door before gathering enough courage and giving it a good knock. Moments later it swings open and you are engulfed in a cloud of incense and the sight of a gorgeous woman. She has jet black hair, grey cat-like eyes, red lips, olive skin, and is wrapped in a deep green dressing down. Large gold hoops dangle from her ears and around her wrists, while a bunch of beaded strings adorn her throat and loop her hips.
“And who might you be?” She drawls, taking a puff from a thin cigarette and blowing its blue smoke in your face.
“I, um… I’m not from here,” you tell her. “I came because I was told you could turn me back into a human.”
“I see,” she says, inviting you inside.
The apartment is covered in candles and coloured cloth, which drape against the walls and dangle from the ceiling. The only seating is a collection of cushions on the floor, which she motions for you to settle into. Every movement of her body is accentuated by the tinkling of precious gems against gold jewelry—she sounds like a wind chime. Stretching out across from you, the sorceress produces a sarangi and starts to play. Slow movement emanating from within a pile of pillows catches your attention, and you watch as a cobra slithers out of its hiding place, seduced by the song. You freeze, petrified. The woman smirks and continues to play as she speaks:
“I can make you a human again, if witchcraft is what rendered you like this in the first place. But I never one to give something for nothing. How much gold did you bring?”
“I uh… I don’t have any,” you squeak, embarrassed.
She rolls her eyes, irritated. “Then how do you plan on paying me for my work?”
“I thought maybe there was something I could do for you? In exchange?”
The sorceress laughs. “What could a little mouse like you possibly do for me that I couldn’t get done myself? The people of Sect are not like you UMlings, we cannot live off of simple favours and good fortune. Everything comes with a price. If you want my help it will cost you eight gold coins, you understand me?”
“But I—”
The cobra spins around and hisses in your face and you quickly remember your place.
“Eight gold,” insists the woman. “Don’t waste my time by returning without it.”
“Unless,” she adds, eyeing the watch on your wrist. “There is one thing you could bring me. I need information. I want to know what makes that silly town of yours tick. Where does it take its power from? Riddle me that and I will grant you your potion.”
Sierra rises. “It’s getting late, and I have work to attend to. Return when you have the coin or key I seek.” She shows you to the door and you descend back into the darkness.
Despite being past midnight, the streets of Sect are livelier than ever. People have flocked into the cobblestone corridors which are now illuminated by red lanterns and filled with merchants selling their wares. The rich scent of food, smoke, and thick perfume fills the air, and strange new strangers are everywhere. Men who walk tigers and carry golden scepters; a tall, thin woman with eyes in her hands; a giant and a dwarf who wrestle in front of a growing, jeering crowd; sword-swallowers and fire-jugglers who tumble through the streets, soliciting spare change from the onlookers.
Mysterious figures shrouded by black hoods linger at the threshold of the festivities, watching silently. Something tells you that these are the same eyes you sensed earlier. Somewhere in the city a clocktower strikes three and a thin veil of clouds covers the crescent moon—the witching hour has begun.
The crowd quiets as the sound of something new fills the air, alien whispers which emanate from everywhere. Rising from the gutters and descending from the rooftops, no two voices are alike. They speak rapidly, tongues waggling expertly as they search for something, like an orchestra finding their tune. Slowly, they start to aggregate around a single sound which swells into song, culminating in a thunderous moment of ecstatic rapture which is deafening. In the silence that follows you could hear a coin drop—the nightly bustle put on pause for the great climax of the evening.
The cloaked figures recede back into the cover of darkness and people return to their business, unfazed by whatever ritual has just taken place. Looking out into the chaos of the city you wonder how it might be possible to make some money.
Part Four: Crypt - Chain - Current
Section #1: The Medium is not the Message
In 2008, an anonymous poster by the name of Satoshi Nakamoto broke the internet when he published the Bitcoin white paper on a small cryptography mailing list. Although the profound implications of the technology took almost a decade to receive widespread attention, the world-changing potential of the protocol has been present since its inception. As put by Mark Andreessen: “This is the big breakthrough. This is the thing we’ve been waiting for. He solved all the problems. Whoever he is should get the Nobel prize… This is the distributed trust network that the Internet always needed and never had.”5
So, what is Bitcoin? What secret insight does it have that makes it so darn special? As said by Satoshi himself, Bitcoin is “an electronic payment system based on cryptographic proof instead of trust, allowing any two willing parties to transact directly with each other without the need for a trusted third party.”6 What this means, in the broadest sense, is that Bitcoin is the strongest possible foil to the international monetary system, creating a currency that can flow freely between individuals without relying upon a centralized authority. Through nothing more than data, encryption, energy, and consensus, Bitcoin emerges as the ultimate form of hard money.
It works like this: a new user joins the network by generating a public/private key pair that acts as their digital identity. To receive a payment, the sender writes a transaction that includes the amount of coins being sent and both user’s public keys, which then is signed by their private key and hashed into an encrypted signature. This transaction is then broadcast to the network and incorporated into the next block on the chain. Blocks are created by users who aggregate recent transactions into a dataset along with a reference to the most recent block and a nonce. A nonce is a random number generated to satisfy the cryptographic constraint required to produce a new block. For a block to be considered valid, the generated hash of the data it contains must be below a certain predetermined number, which automatically adjusts given the size of the network. Simply changing one digit in the nonce is enough to make an entirely different hash, and the computing power required to find a number that meets the minimum requirement creates the “proof of work” that Bitcoin is famous for7.
When a successful hash is generated, the result is shared with other users on the network, who then update their ledger to include this new information. In exchange for their work, the block creator gets to add a predetermined number of tokens to their own wallet, thus increasing the total amount of coins in circulation. The block reward is halved about every four years, meaning the final amount of Bitcoins will reach its full potential of 21 million around the year 2140. Transaction fees are also used to incentivize block creators to include a given transaction in the next block.
The proof of work mechanism in conjunction with a peer-to-peer network is what makes the system secure. Nodes will always prefer whatever chain is longest, as it has the most proof of work guarding it. The only way an attacker could successfully hijack the chain is by having more computation power than all the others users. The amount of energy necessary to tamper with previous blocks is greater than what is required to generate new ones, meaning any potential hack would profit more by supporting the network rather than attempting to manipulate it. Through distributed copies of the chain, decentralized consensus emerges, creating a public, cryptographic, immutable ledger of electronic payments.
Section #2: Digital Gold
The value of Bitcoin lies in the fact that it objectifies a philosophical ideal. It turns truth-telling into an automated process rather than an ambiguous assertion. In this sense, the protocol fulfills an obligation that is essential for any successful economy. Bitcoin is the ultimate attractor, a Platonic absolute that pulls the monetary system towards its inevitable teleological purpose as abstraction-made-real. Cryptography creates currency through praxis, entangling the collective cue of value with cold, hard physics. Emerging as the ultimate synthesis of ‘ought’ and ‘is’, Bitcoin territorializes through mere computer code. The symbol and the signal are now integrated, no longer representational but actually doing what it says it is, uninhibited and undiluted.
Realizing the true meaning of currency, this technology must necessarily usurp all lesser signals. Any alternative is bound to be corrupted, inflated, or otherwise manipulated over time. Only that which is immutable can inherently be valuable. This is why so many refer to Bitcoin as digital gold—it adopts the metal’s most desirable qualities while improving upon its shortcomings. It can travel anywhere instantly, be divided infinitely, guarded more easily, and has guaranteed scarcity. Of course, there is nothing stopping others from creating their own version of the program, but first-movers maintain an unassailable advantage over any potential imitators.
The interdependence of the digital network is what makes Bitcoin so secure. Any energy expended attempting to attack the system would benefit more by joining it. Even if a compromise did occur, the prospective value gained would be nullified as the coins appropriated would be rendered worthless. As the price of the currency rises, even detractors will eventually be tempted to invest in the technology so to not miss out on any potential profit—the value of the signal pulls people towards its own end.
The protocol invites participants to play a game of social coordination, producing binding decisions without reliance upon a referee or dependence on prior agreement. Collaboration is neither presumed, or invoked, but produced as a direct consequence of the incentives built into the infrastructure. All players are welcome to cheat. No possible moves are forbidden. Do your worst is an open invitation. This is what true trustlessness means. Without any central authority, spontaneous order emerges as an immanent result of independent, self-interested actors each pursuing their own gain.8
Section #3: An Open Secret
The advent of cryptocurrency introduces the age of the open secret. While the ledger is public and visible to everyone, its participants don a disguise that separates them from their economic activity. Anonymity is preserved through cryptography, masking the identity of those who wish to work from within the shadows. Privacy and property thus become indistinguishable, both protected by a secret key that can produce infinite addresses all leading back to the same place. “Owning” cryptocurrency comes with no tangible assets, only information that allows access to a vault of latent energy.
The only real utility Bitcoin offers is secure documentation, which is enough. Commitment to an irrevocable ledger locks participants in to a system that cannot be revised or reversed. No intruder can compel or corrupt the signal unless they posses the key that enables its flow. Any third party that attempts to control the movement of the currency is powerless against the tide of information. All debate concerning the legitimacy of the protocol is peripheralized as inconsequential to its fundamental nature, which is concerned only with what is; relying upon permission from no one. Waves will erode even the strongest of boulders over time. This is what happens when an unstoppable force meets the immovable “I object!”
The power captured by Bitcoin asserts itself as the ultimate veto of the political process. Governments may try to regulate it out of existence, but as long as there are people who want to use it, it is near impossible to abolish entirely. Bitcoin represents an idea, and an idea once established cannot be killed easily. The currency embodies pure energetic potential, meaning it will constantly subvert any system that tries to capture or destroy it. Bitcoin eludes all institutional interference by way of preference, evading coercion due to the simple fact that the abstract will always seep out and reign
over the concrete. The inevitability of escape is as absolute as Gödel’s proof, pointing out and towards the only real constant: that which is unknown and incomplete.
A network that is open, anonymous, permissionless, and uncensorable is immune to monopoly and manipulation. Freedom from the whim of intervention and exploitation threatens centralized power by allowing value to continually reassert itself outside the boundaries of what is deemed to be acceptable. The influence of the political sphere is downsized, as he who controls the money is ultimately the one who controls the rules. Gold is the original governor of the government, which is why all nations have since abandoned its standard in favour of flimsy fiat. Without accountability to an objective measure of worth, countries can distort market dynamics while citizens stay oblivious.
Section #4: Money Talks
The persuasive power of a promise cannot be understated. The profits offered by prices signal what is most wanted, and the prize for providing these services is riches that can be exchanged for almost any material pleasure. Money makes possible the enjoyment of the best the earth affords, which is why it will always be in high demand9. It is not the universal value, but a universal value, enabling anyone with enough of it to pursue whatever ends are important to them. Because demand always exceeds supply, and money is the medium through which one is converted into the other, its desirability stems from the the unique utility and marketability it confers.
Possessing money allows people to channel energy across space and time, converting dollars into daffodils or dynasties. The ability to exert your will upon the world is an incredible asset, making the pursuit of wealth synonymous with power and prosperity. Force and finance are the two main mechanisms by which power asserts itself, and each can be employed to acquire the other10. Debt collectors threaten prison time or broken limbs, while the rich can afford both bodyguards and contract killers. However neither of these elements may usurp the other entirely, for they are entangled in an endless dance of mutual construction. Attempting to stamp out capital is no more viable than permanently eradicating violence, as the signal of trade will consistently arise in even the most inhospitable circumstances. Currency acts as the ultimate exit, a refusal of top-down control that continually reinvents itself. And when money talks, people listen.
A sound financial system enables the creation of new political structures. Uninhibited by fickle fiat or dependence upon external acceptance, experimental alternatives to the status quo will slowly start to emerge. A government-controlled economy holds power over its populace, while finance-controlled governance has the potential to change the world. The progress of humanity depends upon those whom power does not corrupt. But instead of praying for a miracle, we should hold institutions accountable by paying to align incentives through the attractive promise of profit.
The ideal economic system must exist outside of and pull political levers rather than being beholden to them. The most prosperous societies throughout history were all a product of the gold standard, which kept kings in check and assured they never spent more than they had in store. Capitalism can only create change if the people are free to spend and save as they see fit, otherwise corruption and privation run rampant. The specific form of government actually matters less than the economic foundations it is built upon. So long as the financial system is sound, both feudal lords and fascist dictators are forced to answer to their treasury’s balance sheet and therefore cannot compel what they have not earned. All leaders rely upon support from their citizens to sustain their reign, so why should the public give more than they get in exchange?
Section #5: Flows
The free market is constructed out of streams of information known as currencies, or current-signs. All that is solid melts into liquid wherever money touches it, that which is no longer valuable is dissolved, distributed, and assembled into something new11. Competition is key to a market economy because it draws prices towards equilibrium and causes capital, labour, and resources to flow towards their highest rate of return. Much like water seeking its own level, this does not imply that the ocean’s surface is smooth; waves and tides are an essential part of the process12.
Money acquires utility through liquidity, allowing latent energy to trickle and spread throughout the economy effortlessly. As a social technology, currency circulates in accordance with human desire, which fluctuates depending upon the contextual needs and values of the time. There can be no fixed, ideal end state because the environment is constantly changing and evolving, as are the people who inhabit it. Like all complex systems, continuous adaptation and reorganization is essential for its survival, generating an architectural principle that is both watery and robust.
The teleological question, “what is happening?” is overshadowed by the ever-prescient unfolding. What is now is less interesting and less important than, “what is it becoming?” Present irrelevant, destiny is indeterminate. Capital flows along a firm path with no final destination: the course is its only product. Tension between cascades towards pools of equilibrium and swirls of excitation pulls the system along a diagonal. It tends towards neither chaos nor order but always between these two extremes13. Constructing and deconstructing in equal measure, hurricanes and thunderstorms are both integral to the process, but where they lead exactly is an ever-insoluble mystery.
What we do know is that systems gain value from network effects. Intelligence takes the form of error-correction, shedding all that is undesirable or no longer sustainable. What emerges from the cloud of economic activity is a form of intelligence far greater than the sum of its parts. No individual could create a computer out of raw material, never mind a skyscraper or biology textbook. Yet these things are a dime a dozen and seemingly fall straight from the sky due to nothing more than market dynamics and the resonant call of capital.
Section #6: Fix the Money, Fix the World
Broken monetary systems beget broken outcomes. When currency ceases to be the means by which men deal with one another, persuasion through coercion or violence becomes the only alternative. Controlled economies can make the same mistakes indefinitely without facing any consequence for their inefficient allocation. Only the citizens suffer, as quality of life diminishes due to the signal of need and desire being stifled. Government officials can waste tax dollars and impose crude regulations while never being held accountable for the negative influence of their ineptitude. Political opposition will always be scapegoated for the failure of pernicious policies, and more intervention is invariably the only solution.
With no incentive to consider what trade-offs are actually worthwhile, unelected and financially illiterate bureaucrats can impose their whims upon a helpless population. Decision making power is centralized to a select few who have a limited view on future potential. Instead of capital disseminating from the most productive and prudent members of society, private bankers and politicians posses the authority to manipulate the system in favour of their own arbitrary preferences and personal gain.
Additionally, the absence of a gold standard or modern alternative means that there is no way for citizens to protect their savings from depreciation. Current economies exacerbate wealth inequality because inflation disproportionally effects the poor. Without the time, knowledge, or ability to shelter earnings in stocks or other assets, the purchasing power of those who need it most slowly dwindles to zero. Anyone who isn’t investing is actively losing money, creating extra work that few people have the bandwidth for. The financial system is far too complicated for the average person to navigate successfully, and implicitly favours the wealthy while penalizing those who do not have the resources required to do anything differently.
What we need is a currency that appreciates in value over time instead of punishing society’s most vulnerable members. As luck would have it, Bitcoin fixes this, offering an international store of value that cannot be corrupted or controlled. Universalizing access to a reliable medium of exchange allows anyone in the world to participate in a sound financial system. Over time, liquidity will coalesce around whatever states manage their economies most effectively. Market mechanics can be used to finance both competitive and communal structures. Individual preferences are best organized around a common attractor, and money is the ultimate instigator. Even if a penny-less society is the stated ideal, capital is still required to acquire territory and commandeer the necessary supplies to sustain growth.
Governance originating out of a sound economy is motivated to manage public funds and resources more responsibly. The need to match expressed ambitions with tangible results encourages political administrators to summon the best possible information and orchestrators. Efficiency and efficacy must be prioritized as incompetence will be punished by unsatisfied citizens simply moving elsewhere. To create the conditions for true political agency and lasting vitality, consent is key.
Part Five: Watch Out
“Hey mousey!”
A familiar voice calls your attention and you whirl around to see the man you met earlier—he’s gotten considerably more drunk since you last saw him at the tavern. Face flushed and puffy, his arms are wrapped around the waists of two thin women. One is black as night and the other pale white, both adorned in sheer red silk that shimmers in the moonlight.
“Boy, am I glad to see you!” The man booms. “You’re my lucky charm, you know that? As soon as you left I went on the best winning streak of my life. These two ladies have you to thank for my stellar company,” he squeezes their hips tightly. “The name’s Will, by the way, but I tend to go by Bill. Let me buy you a drink, my little friend.”
“Thanks,” you squeak. “But I need my wits tonight. I’ve got to find a way make eight gold before daylight.”
Bill bursts out into laughter and his two companions giggle softly by his side.
“Eight gold! Most men would be lucky to make that in a month. That charmer really drives a hard bargain, now doesn’t she? Any chance you know how to spin straw? Or pick locks? Maybe you could try to catch that golden goose they say is running loose.” His mouth waggles in a sardonic smile.
“Tell you what, mousey. I’m in a generous mood tonight and could give you a couple gold for that there wristwatch of yours, but the rest you’ll have to earn on your own.”
You eye the silver watch on your wrist and contemplate the odds that you’ll need to it get back into UM. What if it winds up in the wrong hands and is used it to infiltrate the city? You recall the opal necklace worm by Meera that allowed her to slip in, undetected.
“What do you want it for, anyhow?” You ask.
“I’m going to smash it open.”
“What! Why?!”
“For the key, of course! The secret key that’s hidden inside. I’ve always been curious what makes that tiny town of yours tick.”
That’s exactly the same thing Sierra said to me, you realize, gears turning.
“How about this,” you say. “I’ll let you take a crack at my watch for free if you let me keep a copy of whatever key we find inside. Is that fair?”
Bill beams, breaking away from the two ladies to clamp your small paw in his strong hand and give it a shake.
“Deal,” he declares. “Come with me, my workshop is just down the street.”
In a small underground studio the two women sit chatting quietly on a sofa while you and Bill hunch over a workbench. He’s put on a small pair of spectacles and is using an assortment of tools to slowly pry open the opal watch face. As he works you ask him about the mysterious hooded figures you saw earlier that morning.
“Those are the Tellers,” he tells you, pulling out a screw.
“Every night at the witching hour they gather to share the inner workings of the day. They are always watching, tucked away in the shadows, listening to the activities of the city. Then they assemble under the cover of darkness to share whatever it is they have witnessed. They speak in tongues in a language only the others understand, and once they are all on the same page they disperse again. That’s how they’re so powerful.
By spreading information amongst themselves they absorb the underlying motions and mechanisms which govern Sect and learn to predict the future. Then they sell that knowledge to others by operating as oracles and fortune tellers.”
“It sounds sinister, but to be honest, they’re what keep this place running smoothly. Without them, anyone could break the silver rule without being discovered and Sect would be no better than those thieving Thucks in Thumb.”
“What’s it like there?” You ask.
“Under the rule of Thumb, anything goes. Might makes right. You might think this place is bad but trust me, you ain’t seen nothing yet. In Thumb someone could turn that pretty white pelt of yours into an area rug and no one would bat an eye.”
“I think I’ve got it!” He exclaims a few minutes later. The watch springs open and a tightly wound string of irregularly perforated steel pops out. Gently, he unravels the thin sheet of metal and threads it through a peculiar-looking music box.
“You want to do the honours?” Bill asks, offering you the tiny handle.
As you turn the crank a stream of words trickle out which he scribbles down eagerly: Awaken, Being, Carry, Deliver, Elucidate, Fix, Guard, Hail, Indicate, Judge, Know, Lead, Melt, Nurse, Object, Perceive, Quest, Receive, Serve, Timeless, Value, Wind, Yearn, Zero.
“That’s it,” Bill breathes, staring down in awe at the sheet of paper.
“This is the key to the city.”
Part Six: “Good” Fortune
Section #1: Market Manipulation
Despite good intentions, many government interventions in the field of economic activity actually produce counterintuitive, if not outright disastrous outcomes. Rent controls, price ceilings, floors, and subsidies tend to create more of the exact issues they were designed to mitigate. This is because causation is a two-way street; attempts to reduce congestion can actually contribute to more people trafficking in exactly the same problems that were sought to be solved.
Poorly contrived incentive structures lead to feedback loops wherein interactions between agents generate epiphenomena with their own agenda. Individual intentions matter less than the broader systems they are embroiled in. The study of economics is concerned with what emerges, not whatever public good is being encouraged. Broken rules bring about bad results which cannot be blamed on any players in particular, people simply respond to signals in pursuit of their own self-interest.
For instance, rent controls designed to make housing more affordable instead reduce the supply of new living spaces while increasing demand due to artificially low prices. Potential construction projects or room-leasers have no reason to put their product on the market when the relative profit for doing so has been minimized. Meanwhile, the quality of current housing declines as landlords are given no motivation to improve the value of their units. Apartments deteriorate while housing turnover slows to a standstill as those fortunate enough to be locked-in on a good deal have no reason to downsize to something more economical. In fact, the wealthy benefit most from these policies as they incentivize the creation of only more expensive condominiums.
Price controls distort desire, making less available to those who need it most. In New York City, there is four times as many abandoned housing units as there are homeless people. But it’s more profitable for landlords to simply let these assets sit idle than spend resources managing the property when doing so would hurt their bottom line.
Mandating that anything be disingenuously affordable causes it to be wasted as its real value is no longer reflected. Instead of encouraging thrift in the face of scarcity, those who come first gain full advantage of the policy while latecomers get nothing.
Rising prices increase supply and promote efficient allocation while artificial ceilings simply cause less to be produced. Insisting that dental or health care does not fall above an arbitrary amount reduces the potential for profit and subsequent innovation in the field, which helps to everyone. Industries with no controls in place see the rapid development of new technologies and thus are able to serve more customers, whereas prices distorted in order to enforce what “should” be tamper with the market signal in favour of misguided attempts at coercion and constraint.
Manipulating the economy in the name of social good does the populace a disservice. Price floors introduced to appease producers only contribute to surplus and waste, even in the face of objective demand. During the Great Depression, piles of food went to rot while mass starvation ran rampant. Tax dollars used to subsidize farmers were also used to feed the poor, who could no longer afford what they helped pay to inflate. Contradictory inefficiencies created by such policies are economically disastrous but politically sly, as now both parties must rely on state support to continue the charade. What is taken in one hand is given by the other, with the cruel irony being that “help”
from the governing body was never needed in the first place.
Section #2: Sin City
Even in an environment unfettered by external control, unexamined desire alone is not enough to create a prosperous society. Sect’s silver rule symbolizes the laissez-faire libertinism that is considered synonymous with free market capitalism. However, the call to creation and particulars of construction are not the same. Evolution simply instigates an ever-unfolding process, and some adaptations are more attractive than others. Forms that gives rise to dysfunction are unsustainable, they are “unfit” in that they fail to fulfill some essential purpose. They miss the mark.
Profiteering from sin always induces rightful indignation. Making money through lust, greed, gluttony, sloth, wrath, pride, or envy all abstract value away from its true source. Vices approximate the feeling of something meaningful but are fickle, misguided, and therefore worthy of condemnation. This doesn’t imply they should be outright forbidden, but understanding the relationship between sin and false profit will help make clear why they will never pave the way to good fortune.
Lust takes the form of prostitution and pornography, providing access to an unearned source of stimulation and intimacy. Without the need to attain sexual satisfaction through the seduction of good character, men have little reason to better themselves or engage in the fruitful complexities of a real relationship. This severance devalues women as a consequence, who are reduced to nothing more than a nuisance now that their male counterparts can get their primal needs met far too easily.
Greed takes the form of gambling, where the thrill of financial reward comes without the requisite hard work or foresight. Gains garnered through the monotony of a slot machine or simply scratched off of a lottery ticket tend to be squandered more easily, as no real thought or effort was required to obtain them.
Gluttony takes the form of processed food and factory farming. Designed to be as addictive and irresistible as possible, these substances artificially induce satisfaction through chemicals while rendering us more fat, malnourished, and hungry than ever. Animals raised in horrific conditions to be slaughtered with maximal efficiency are no better, producing products that are far less satiating and soaked in needless suffering.
Sloth takes the form of those who exploit systems for gain while providing nothing of value in exchange. These swindlers will lie and cheat by finding loopholes and fools they can take advantage of. Scam callers, pyramid schemers, and snake-oil salesmen all fall into this category.
Wrath takes the form of bullies who use threats and force to acquire access to the undeserved. A manipulative manager or blackmailer abuse the power they hold over others to exact control and financial benefit from those too vulnerable to resist.
Pride takes the form of copyright and patent laws, which create artificial scarcity and monopoly over ideas that truly belong in the public domain. Innovation and progress is stifled in favour of fuelling the egoic attachment of those who erroneously believe inspiration to be a zero-sum game14.
Envy takes the form of knock-offs and counterfeits, which mimic the success of others while offering no superior quality or originality of their own. While false shortages are undesirable, cheaply made imitations are no better. Aside affordability being an asset, mere replication of a popular brand or business overlooks the opportunity offered by one’s own distinct vision and skillset.
Sinful enterprises are short-term solutions to deeper questions of meaning and desire. Brutish answers may satisfy and garner profit for a season, but they ignore the need for a more genuine understanding of what creates value and how it can be generated. Making money through vice is spiritually corrosive and socially unsustainable. Our inherent longing for that which we know to be good outlasts any fleeting gratification derived through symptoms of virtue divorced from their true cause.
Section #3: The Virtue of Selfishness
Notably absent from the list of cardinal sins is self-interest, or the pursuit of personal desire without regard for the opinions of others. Money is an incredibly effective tool for getting you where you want to go, but it will not replace you as the driver. Any tool can be turned into a weapon if used in the wrong way. The free market is guided by nothing more than human action, and no amount of wealth will buy happiness for he who has no idea what it is he truly wants.
Spending money is a grave responsibility, as you are giving energy to the creators of whatever it is you choose to purchase. Therefore buying products that are antithetical to your ideals is a moral evil—you are supporting your own destroyers. Drugs, junk food, and pulp fiction is fine if seeking an occasional guilty-pleasure, but become detrimental if using them turns habitual while going against your better judgement. Currency is a signal of value, and you inadvertently generate more of whatever it is you give fuel. Markets are only as functional as the people that form them, and will be rendered perverse or prosperous in accordance with their aims of their actors.
A free economy will easily drift into whim if not anchored by agents seeking their own self-betterment. Laissez-faire without a grounding moral principle devolves into hedonic cynicism, which is poison to the greater purpose of the soul. This is why rational self-interest is the necessary precondition for political liberty. Carefully considered consumption is required for a city to thrive, lest it be reduced to the reckless pursuit of mindless indulgence and needless extravagance.
Independent purpose arises through conscious awareness. Without interrogating why we want what we want, we are bound to follow the madness of crowds and chase signals of value rather than their real cause. What constitutes “good” reason poses a philosophical question, one that can be answered by no man other than himself. Our calling is a product of our nature and potential, and not all people should pursue the same path. Understanding our unique vocations, abilities, and affinities is essential to guide individual action in a positive direction.
When market incentives and individual aspirations are both properly oriented, selfishness becomes inherently virtuous. Profit-seeking turns into good fortune for all, as there is no contradiction between private ambition and public need. The positive feedback loop between collective value and personal benefit pulls the two forces into progressive alignment, until they can essentially operate as a single unified entity.
Section #4: The Value of Virtue
Those who don’t respect money will struggle to acquire it, for they fail to apprehend the value it signals. Those who fear loosing it are stuck in a similar position, for they doubt their ability to generate more of it. The man who damns money has obtained it dishonourably, while he who appreciates his fortune has earned it well. Many people lump into the same category all who have become wealthy, refusing to consider the essential question: the source of the riches, the means by which the wealth was made15.
Some people get-rich-quick through sin, or by benefiting from the many faults of our current financial system. While others work tirelessly their entire lives and still retire without a penny to their name. It’s a shame that virtue isn’t always rewarded right away, but the underlying value it carries triumphs in the long game. Short-term gains cannot outlast the consistency of integrity, even if the pattern take a few generations to emerge. Capitalism will never look like a fair system when examined on too narrow of a time horizon—early advantage, good luck, and bad fortune cannot be mitigated—but the lessons we pass on to our grandchildren survive us all.
New immigrants might toil eighty hours a week to set their family up for success, while the average college graduate works half as hard for four times the income. But comparing these two demographics is disingenuous; it ignores the broader historical context that created them. Personal progress and quality of life improvements matter more than interpersonal comparison. Children of immigrants tend to be more driven, while those born into privilege are never taught to have a strong work ethic. The values we learn, be they honesty or thrift or diligence, these are the traits that come to define our life trajectories. But the results are not immediate—patience is a virtue too.
Money moves, but it doesn’t move first, it flocks towards those who shepherd it wisely.
Sometimes it gets caught chasing its own tail, but these cycles eventually run out of steam over time. With no new sources of energy, or information, all systems tend towards entropy. The creation of wealth is a constructive process, generating order out of chaos and reducing the amount of uncertainty in our daily lives.
Values are the ultimate organizers of reality, representing a fundamental inversion of causality. Morality brings the material world into existence, not vice-versa. Certain patterns of behaviour are consistently selected for precisely because they are virtuous, they are in some divine sense superior to any alternative. The matter of the universe sustains itself by approximating these heavenly ideals, which humanity then spreads through the power of story and religion. Mythology is essentially data compression16, compacting millennia’s worth of collective wisdom into something that is memorable and timeless. When we act in accordance with these teachings, their fruit is bountiful.
Moral relativism is therefore indefensible. Pretending that concepts like Goodness, Virtue, and Truth are mere matters of individual preference ignores the mountains of evidence to the contrary. Appeals to faith or a higher power are not necessary to be persuaded, for the results speak for themselves. Modern nations have grown wary of asserting standards of good conduct and do so to their own detriment. When calls to virtue are shed in favour of easing the ill effects of our worst impulses, there no longer is an impetus to grow and get better. The ability to mindlessly bail out bad behaviour is the luxury of a society that has lost touch with the true origins of its wealth.
Section #5: Safe and Sound
An inflationary currency creates negative psychological consequences. Rising prices increase perceived scarcity even in a climate that is growing more prosperous. This amplifies divisiveness and contributes to needless conflict and uncertainty. Unsound money reduces cooperation between countries because it distorts the signal of value, turning trade into a political issue and provoking animosity between nations instead of uniting them in pursuit of a common goal. The military-industrial complex relies on the generation of fiat, which fuels and incentivizes participation in endless war17.
Hard money, on the other hand, enforces the prudence of peace because the cost of conflict is experienced immediately. The government can only afford what it already has saved, putting a hard limit on combat while promoting better tactics and more ethical alternatives. Reliance upon upfront taxation restricts the state’s reign to what its populace deems desirable, and people are much more willing to finance their own protection than they are arbitrary expansion or foreign intervention.
A sound financial system encourages mutually beneficial relationships by making explicit the underlying interdependence of the global economy. Trade grounded in a shared store of value induces peaceful coexistence by giving nations a vested stake in each others prosperity. As global productivity rises, prices will fall, reflecting the true prosperity of society rather than inciting senseless fear and hostility. The increase of knowledge and technology spurred by us sharing resources should naturally reduce political tension and rivalry. Friction is only introduced when the real fruit of our labour is shrouded by a false alarm.
When money depreciates in value, people are incentivized to become more short-term oriented. Why would you save for the future when spending today is guaranteed to get you more? People always prefer present over deferred consumption unless you give them a good reason not to. In terms of the classic marshmallow test, inflation offers a child one marshmallow now or half one later, turning self-control into a disadvantage. With no motivation to delay gratification, people are sure to spend frivolously instead of saving for something better. Producers are likewise influenced to reduce the quality of their product rather than raise their prices, which will surely lose them customers. Under the rule of fiat, instant returns and poor taste prevails as there is no impetus to invest in a better tomorrow. Art and architecture become crude, cheap constructions as notions of beauty and longevity regress to be nothing but relics of an ancient past.
Only through the firm foundations of gold have great monuments and works of art been made historically possible. Renaissance painters and colossal cathedrals were all financed by wealthy families seeking to preserve their legacy. When savings appreciate
over time, people begin to prefer quality over quantity and become more discerning in how they wish to allocate their earnings. Deferring consumption in favour of future reward does not lead to stagnation, as modern economists would like you to believe, because the savings of the past become the spending of today. Sound money allows people to invest in others while risking less themselves, producing a passive income that encourages prudent purchasing and a culture that is oriented towards future success. Both in terms of wealth and war, the hidden cost of unsound money makes the price of mining gold or cryptocurrency minuscule by comparison.
Section #6: The Golden Rule
The only challenge Bitcoin faces in becoming the de facto money of choice is its volatility. A consistent supply and variable demand means that Bitcoin is generated at a constant rate, irrespective of market forces. Given that it is a new technology, desire for BTC will fluctuate in accordance with excess savings and its current cost, creating a feedback loop. The only way to avoid being swayed by these oscillations is through understanding the currency’s actual value proposition, regardless of how others react. The price of any store of value will vary due to a multitude of environmental factors. Security comes through their scarcity and durability, not the whim of market mayhem.
The cost of transacting on the Bitcoin network means that it works best as a means of saving, but is ineffective for handling hundreds of thousands of daily exchanges. Second-layer technology built upon the blockchain is needed for it to scale properly, which is where other platforms like the Ethereum’s “smart contracts” come in handy. For a new economy that wants to take advantage of hard money while maintaining frictionless flow and reducing price fluctuations, a new currency backed by both gold and Bitcoin could be optimal.
Gold offers stability and a long history of global marketability, while Bitcoin captures the growth and potential of the digital era. An amalgam of two would be more reliable than either in isolation, leveraging their advantages while evading the shortcomings of total dependence on a single store of value. It’s also convenient that, as of writing, their peak prices have both been around $65,000 USD and will very soon surpass that. Combining their financial fortitude in an 80/20 ratio of Bitcoin to kilos of gold bullion would render a currency that is both sound and soluble, allowing information to flow freely through the economy while maintaining integrity through a solid standard.
Prospective citizens would attain access by providing the national treasury with either of its reserve currencies. Accepting only Bitcoin or gold as payment establishes what standards the state takes seriously, namely, a rejection of anything that lacks firm foundations. Citizens would have the ability to trade in any currency they choose, but participation in the system would be contingent upon providing it with its personal vision of value. Residents could protect their savings in whatever assets they prefer, while converting some amount into the cities native coin for ease of daily exchange, knowing that at any time they can be redeemed for the gold and Bitcoin they contain.
The utility of a local currency backed by hard money will soon become apparent, as this new signal would also come to contain the emergent prosperity of the city itself. Although not intended as a long term store of value, this quality could arise over time as the state proves to be successful. Symbolizing the inherent value of the economy, this could eventually make dissolving the token back into its constituent parts less profitable than simply preserving the sign of prosperity and good governance, creating economic alignment between citizens and the city’s future potential. Initial members would likely only acquire small amounts of the token at a once due to valid concerns over the longevity of the new system, but as it becomes lindy, even foreigners might invest in a stake of the city without ever stepping foot inside.
Instead of hiding its gold in reserves, out of public sight and mind, why not put this symbol of vitality on display for all to see? The connotations of this precious metal speak for themselves, and should be speckled throughout the land as a feature of strength and spectacle. Embedded in public monuments and architecture or minted into coins that are actually worth their face value, gold is something to be cherished, not stashed away and deprived of its radiance. A real gold coin, embedded with Bitcoin, would be a novel attractor to the city and impart real utility by acting as a unique gift or tip for excellent service. The digital era lacks the convenience of cash, which can be a useful tool for handing out physical tokens of gratitude and good will. The value of these coins, inherent and ever-increasing, would become a souvenir of economic sovereignty and incite curiosity about the place where money has real worth.
Section #7: Data Drives
A cryptographic wallet could easily be synthesized with a physical, fingerprint-activated accessory that would allow citizens to move and transact seamlessly throughout the digital and physical world. This device would act as a key to the city, replacing all need for a physical ID, credit card, house key, cellphone, or hardware wallet. Not only would this remove our frustrating system of PINs, SINs, plastic cards, two-factor authentication, and password protection, it would also let people manage multiple identities, or opt for total anonymity.
Chaining identity to a removable store of information would allow people to alternate between “me” mode and “node” mode. For some circumstances you want your actual self to be associated with your activity, while in others a mask or tech-free meat suit is preferable. In a city of the future, driven by data, the degree to which you wish to be perceived or recorded varies and should not be made permanent. The ability to slip between modes would let residents regulate how much attention they are receiving and choose if they would rather have better protection or less detection.
Your primary, public wallet would be associated with your face, name, address, and other essential aspects. Any financial assets stored to this account would be insured against user error or theft and taxed a small premium for the added protection. Only explicit savings would be eligible for government security and intervention. All deals made through separate avenues would be your own business. Still fully lawful, just not rectifiable through legal proceedings should something go awry.
By connecting people with an objective measure of action and store of value, new incentive structures become possible. Charity is easy when energy flows freely. In fact,
it becomes costly not support your fellow man, because you all share the same system. But free lunches need not be handed out indiscriminately—duty comes first, and a collective chain of command can signal what causes most desperately need support. An artificial intelligence could easily coordinate this call, efficiently optimizing gaps between an individual’s ability and general demand. Drawing those without purpose towards actionable service provides them with a sense of achievement and personal betterment. Encouraging prosocial activity helps the city while gamifying productive action in the process, allowing you to play to pay for what you want by giving back to the community. This miracle of merit is what makes the Town of UM so hospitable and successful: they know that new sources of value are always waiting to be unlocked.
Part Seven: Unlocked
You scurry back to Sierra’s place as face as your little feet can carry you. The sun has started to rise, bathing the spires of Sect in soft purple light. The streets are empty again, littered with dirt and debris from the events of last night.
Rapping firmly at the apartment door, you get no answer. Worried that you’ve lost your chance you knock again, harder. Eventually the door opens and Sierra stands before you, scowling. She is wearing a violet nightgown, black hair in a messy bun
“I was sleeping,” she groans. “This better be good.”
Leading you back into the sitting room she flops down on the cushions and lights a cigarette, exhaling pink perfumed smoke. “Let’s see then, what do you have for me?”
You take the piece of paper out of your coat pocket and hand it to over.
She snatches the note and scans the words quickly, then looks at you quizzically.
“How did you get this?”
“It came from my watch! Like you asked!”
“Yes but how, who helped you?”
“A man I met. His name’s Bill. No, Will.”
“I’m assuming he kept a copy?”
“Yes,” you squeak.
“Great,” she sighs. “I’ll have to deal with that later.”
The sorceress rises and returns with a glass of red wine which she places before you. Then she reaches forward, gesturing for your hand which she holds with firm fingers.
“No take-backs, you understand? A deal is a deal.”
You nod and watch as she pulls out a dagger. Pressing the tip of the blade into your pink palm, she slices it open with surgical precision and then turns your hand over the glass, giving it a good squeeze so that a few droplets of blood dribble out. Once satisfied, she releases your hand and snaps her fingers, summoning the cobra from its slumber. It slithers across the carpet floor towards its mistress and, grasping its head expertly, she shoots a clear stream of venom into the glass. Swirling the goblet in her hand causes the mixture to turn black and viscous, which she then gives back to you.
You eye the goblet uneasily and the sorceress huffs with irritation.
“If I was in the business of poisoning my customers, do you think I’d get many?”
Good point, you think, taking the glass and drinking it as quickly as you can.
It tastes like electricity. As you desperately gulp down the thick, acidic concoction your stomach starts to churn and your paws shake violently. Struck by dizziness, your vision goes blurry and you slump into the cushions, consumed by darkness.
A foul smell suddenly stirs you to your senses and you open your eyes to see Sierra crouching before you, holding a small vial beneath your nose. You recoil and stumble to your feet, your feet! Your body is once again familiar and feeling better than ever. You jump with glee and hug the charmer, who tries to hide a smile.
“Thank you!” You cry. “I feel wonderful!”
“Don’t mention it,” she drawls. “Now get out of here, I need my beauty sleep.”
You skip out the door and down the street, elated to be back in your skin once more. The sun shines brightly as you rush out of the sinister city, running upstream and back towards the security of UM as fast as your full-length legs can carry you. Its grey stone walls are a welcome sight to behold, nearly bringing a tear to your eye as you anticipate the warm feeling of seeing your friends once more.
But as you near the entrance, you realize something is horribly wrong. Tru is nowhere to be seen, but the great green door that guards UM hangs open. Peering inside, you see that the once-beautiful town has been set ablaze, the wreckage sits smouldering. In the distance you can hear the sound of people screaming, weeping, a dragon roars.
Chaos reigns.
17. Power
We live in a more powerful time than ever, in terms of both energy and potential control. Industrialization and globalization have caused more and more influence to be concentrated in the hands of increasingly fewer people. Individuals now wield the ability to annihilate nations, monopolize industries, and manipulate the public forum of billions. There is no check on these unparalleled capacities, no central authority to ensure that these forces are used wisely. Yet this is for the best; the question of who watches the watcher begets infinite regress. The power of potential, by definition, cannot be constrained. It evades or consumes everything that tries to stand in its way.
Ultimately, the fate of humanity rests on the many and the few, for the people have power too. Wars require soldiers, businesses buyers, and computers semiconductors. Power cannot exist in a vacuum; it is defined by relation, and changes in external conditions keep it constantly on edge, morphing and evolving into something new.
Increased availability of information and energy causes power to multiply, creating more potential for coercion and control in both politics and our personal lives. Big Government, Big Business and Big Tech are all shaping our social landscape at an accelerating rate. Historic eddies of family and local community are being subsumed by vast vortexes which suck us into their orbit. These cannibalizing currents are a major cause for concern across the political spectrum. But what, if anything, can be done about them? Are there ways to escape these mammoth trajectories, or is the cycle of history drawing to a close, a singularity? These are the topics we will explore.
To start our journey, let’s resume where we left off in Wonderland…
Chapter One: Chaos Reigns
You step into the smouldering city with your heart in your throat. The air is hot and thick with smoke. The opulent interior has been submerged under a grey layer of ash; towering townhouses reduced to rubble. A toppled produce cart has sent fruit flying across the soot-covered sidewalk. What were once cafe tables are now nothing but gnarled lumps of metal. In the distance, you can see a few people running frantically, precious belongings clutched in their hands. A crying child sits under a crumpled awning while a man with a crowbar extracts the trail of golden cobblestone that leads to the palace. Nearby, you overhear a trembling, dishevelled woman negotiating with a grinning man wrapped in a black cloak.
Did I do this? You wonder. Princess Muza told you to protect your watch and you gave up its secret key in order to get your body back. But that was only a few hours ago, could the marvellous Town of UM really have been attacked so quickly?
You see a man walking in your direction and ask him what happened.
“Nobody knows,” he answers. “Last night the cities defences just started to crumble. Guards came from the castle and told us it isn’t safe here any longer. The sacred tree that protects the city must have been attacked somehow, for now dark magic and dragons are everywhere. You should run while you still can, Ward of UM.”
“What about the Princess? Has anyone seen her?” You inquire.
“Worry about yourself, she can’t save you now” he says, picking up his pack of possessions and heading to the gate.
Bewildered, you gaze around the wreckage and suddenly notice a familiar trail of ants leading from the town into the woods. You follow their path through the forest until you eventually find yourself back at the site of the palace. Its gorgeous emerald spires have been plucked clean off, presumably carried away by dragons for their horde. The great green door is gone, revealing a hollow hall filled with smashed stained glass and nooks in the walls where jewels used to be. Burnt book pages flutter through the air; the grand library eviscerated. The only thing left unblemished is the white pearl of the throne room, which remains untouched amidst the wreckage. It is sealed completely shut; stronger than steel and without a crack in sight.
The ant trail guides your attention to a hole hidden in the earth several yards away. One by one they descend into the tunnel until only one remains, antenna pointing towards the pit, seemingly indicating that you should follow. Somewhat reluctantly, you do.
The passage is barely big enough to squeeze your body through, but after a few tight minutes scrambling through darkness, you are greeted by the searing glow of sunlight and sight of tree branches overhead. Tru’s moustachioed face appears before you as he reaches down to grab your muddy hand and pull you to your feet. You are back inside of the small conservatory nested within the throne room. Princess Muza sits with her back resting against the wall of the enclosure, looking pale and unusually childlike.
“I’m glad you got our message, and your body back,” says the girl softly.
“I’m so sorry Your Majesty, this is all my fault!” You cry. “I gave up my watch’s key to get my body, but I had no clue it would lead to this! I’m so sorry, I can’t even begin t—”
“This isn’t your fault,” interrupts the girl. “It’s mine.”
She points at the enchanted tree in the centre of the room. “The spell that protects the city is fine, but my people aren’t. They lost their faith in me and now UM’s being destroyed from the inside out!”
“Fine?! This place has been torn apart by dragons!”
“It’s the Mudjinnshin,” sighs the Princess. “Meera came to the castle last night and stole the lamp while I was gone. None of this is real!” She cries, looking up at you through tear-filled eyes. “It’s all an illusion! She wanted to scare us and it’s working. My people have given up on UM out of fear. They tore down the gate themselves to let those sorcerers in because they didn’t think I could protect them! I failed them, and now everything is ruined!” She begins to weep.
Tru kneels and rests a hand on her shoulder. “Please don’t cry, Your Majesty. Things look much worse than they really are. We have help on the way. We can still fix this.”
“Who else is coming?” You ask, brushing an ant off your leg.
“Excuse me dear,” replies the voice of Aunt Hillary. “I’m just trying to collect myself.” You turn to see the old woman emerging from the hole in the earth.
“Any news?” Inquires Tru.
“Well, she’s certainly not anywhere in town. Some of my scouts are still searching.”
“You’re looking for Meera?”
“Yes,” says Muza. “Without the Mudjinnshin’s lamp we’ll never be able to restore order to the city. This nightmare will go on until enough magic gets into UM that illusion becomes reality.”
“I don’t understand. I thought you said the lamp couldn’t trick people, it only shows others what the user knows themselves.”
“That’s true,” replies Aunt Hillary. “However, Meera is well acquainted with chaos, she’s merely revealing what it looks like to the rest of us.”
“Where’s the White Rabbit?” You ask.
“We’re not sure,” answers Tru. “He disappeared right after you left for Sect.”
“That stupid hare!” Muza cries. “Why didn’t he tell me that Meera was in UM before we left the palace? If only I had brought the lamp with me we wouldn’t be in this mess. One witch within our walls we could handle, but dozens? It’s too much!”
The four of you sit under the light of the little sun in quiet contemplation. The pearl begins to rumble with thunder as a storm rolls over the castle. None of it is real.
Chapter Two: System Overload
Section #1: The Modern Faith
Politics can be understood as the struggle for power, or influence. The ability to act as one wills within the world is the fundamental drive of all living things. Without this, survival is contingent upon the mercy of others, and thus easily stifled or snuffed out entirely. Man seeks power for the sake of security, and there are several methods to acquire it. Political influence is but one of many manifestations. State authority can be usurped by sheer brute force, or manipulated through blackmail and other incentives. Superior knowledge or technology has toppled tyrannies, while a tempting promise can infiltrate and castrate the will of others. Arguably, stories could be considered the ultimate source of power, as the beliefs and ideas they convey are the only reliable way to rally a group of people around a common cause.
The power of religion has decreased substantially over the past century, but the desire for moral imperatives persists. The death of God simply gave way to the rise of liberal democracy as the new social orthodoxy. Faith in supernatural forces transmuted into trust in science and rationality as sufficient tools to make sense of reality. Blind obedience to religious doctrine became conviction in the universal value of liberty, equality, and diversity. The abstract Good turned into the even more abstract Collective Good, which must be served as the highest ideal. Questioning the efficacy of any of these absolutes earns one a reputation as ridiculous, hateful, and dangerous. The religious attitude persists, only the divine authority of God has been replaced by the social authority of liberal democracy.
Armed with a sense of moral righteousness, the secular voter must evangelize on behalf of their cause; “trust the science”, “diversity is our strength”, “unity is our power”. The influence of the individual is contained to their political potential—the power they have to act as a voice for the people. To wield or seek power for one’s own purposes is seen as inherently nefarious; an affront to the democratic process which is designed to unite the many against the might of few. A degree of resentment is necessary to keep people actively campaigning to promote their vision of a better future. Other people are always the problem. Ignorance, bigotry, and political apathy are the only obstacles standing between us and a brighter tomorrow. The only fault a campaign can face is not enough converts, but the system itself remains an indisputable good.
Too much racism? Misogyny? Inequality? There’s a ballot box for that. Too much bureaucracy? Corruption? Intervention? There’s a box for that, too! That all of these issues have only gotten worse in recent memory should not be cause for concern, for once we have enough people on our side we can resolve these pesky problems once and for all! The political process is perfected—if only you could get with the program.
Section #2: Slave Morality
Faith in democracy carries with it the Christian idea of equality. All men being equal before God turned into all men being equal—full stop. We are taught to believe that it is not great men who make history, but the people who support them. The notion that civilization is shaped by an exceptional few is considered not only preposterous but outright insidious. To suggest that some people possess intellects and abilities that outshine the rest threatens the stability of our social fabric, and thus must be regarded as the ultimate evil. That quality of character has any effect on one’s social station is antithetical to the democratic ethos, and is therefore decried as elitist and egotistical.
Denying man’s natural will to power castigates him into mere service of others. The instinctual drive to dominate and conquer is suffocated by a culture that thrives only by diminishing individual potential. Humility, sacrifice, obedience, and deferral to authority are Christian values that continue to inform our ethical frameworks. Service, not achievement, is considered to be the real virtue. Failure to uphold these moral absolutes and instead pursue personal ambition creates a guilty conscience, alienating us from society and our innate call towards adventure and accomplishment.
The comfort of modern civilization leads to spiritual degradation. Without the threat of real violence, man grows domesticated and docile. Self-preservation becomes contingent upon submission to a higher authority rather than asserting your own. The willingness to abandon ambition and instead survive off of self-negation is commonly referred to as “slave morality”; the will to power replaced by revering the meek and weak. This attitudinal inversion culminates in exhaustion and depression, as refusing natural inclination drains the soul of its innate vigour and vitality. Society turns ugly, dull, and heavy; divorced from the true source of its splendour.
Contemporary culture is defined by feelings of fear, anger, resentment, and cynicism. What else is to be expected when those with courage and confidence in their convictions are called arrogant and not aspirational? Pride is a product of purpose plus accomplishment, without which life becomes boring and meaningless. Pleasure is relegated to the domain of low-grade titillation—pointless materialism a poor substitute for real achievement and self-actualization. The drudgery of recreational drugs, drive-thrus, dim T.V, and demeaning pornography are the vices of a man in captivity. Unable to command real control over their environment, one’s only solace is to be found in mindless consumption and menial sin. Allowing indulgence in solely our basest desires keeps people complacent and constrained. More formidable appetites are suppressed through the slow trickle of senseless stimulation.
Modern man experiences paralyzing anxiety because society has broken his spine. The spirit remains tenuously aware of this fracture, which is why a sense of injustice and subjugation follows him everywhere. Constant cries for revolution reflect the repulsion one feels at their own impotence—surely there must be more to life than this! The state of his condition inspires hatred in his heart; someone else must be held accountable so he is not responsible for his own disrepair. They blame the beautiful, powerful, and successful as the source of their suffering, rather than the system itself.
Section #3: The God That Failed
The will to power is innate, and not easily stifled just because modern culture deems it to be dangerous. In a democracy, whoever can rally the most support around their personality and campaign promises is granted special privileges, giving political authority to whoever wins what is essentially a popularity contest. Actual knowledge, insight, and ability is trumped by the charms of charisma and celebrity. Politicians gain prominence when they know how to incite a passionate reaction from the public, irrespective of if they have diagnosed problems correctly or have the capacity to solve them. Those seeking power are rewarded for excessive egos, hubris, and hostility—for it is far easier to engage an audience once you have identified a common enemy.
In fact, democracy relies upon division in order to function. When leadership is decided through competition, the inevitable result is polarization and antagonism. The system is zero-sum and winner-take-all, turning any political disagreement into a personal attack. If what other people want affects what you get, innocent differences of opinion become active threats to your reality. Unsurprisingly, then, getting enough people “on your side” is essential, as everyone else is quite literally against you. Conflict and animosity are, in fact, natural consequences of the democratic process.
The system claims to elect, when really it compels. The 49% is always subject to the will of the majority, which forces them to adopt whatever changes they choose. Being beholden to the whim of your fellow man is bad for mental health and social harmony. It creates an atmosphere of resentment and constraint because nothing is genuinely chosen—every rule and regulation is an imposition from some vague, collective order. The only real difference between democracy and totalitarianism is how many people are telling you what to do. Either way, it’s vicious; those who dare to dream big or think outside the box are stifled by constant regression to the mean.
Democracy is exalted as the fairest form of governance because “everyone gets a say”, but rarely does anyone actually get what they want. Politicians must campaign on platforms designed to appeal to as many people as possible, while voters are forced to choose between policies confined to a very limited range of potential. Radical reform is rendered impossible because any proposal too far outside of the Overton window is unlikely to receive sufficient support. All parties face pressure to capitulate to the lowest common denominator of public opinion if they wish to obtain power. Desire for nuanced conversations and novel solutions is unfeasible in a system that is based on group think and binary decision making.
Given this state of affairs, constant dissatisfaction with the current state seems inevitable. Those with a purposeful vision must succumb to the pressure of popular demand and logistical limitation, producing decisions that are cumbersome and hard to untangle. The web of regulations, special interest groups, financial pressures, and public opinion ties politicians to a tight rope of what is actionable, unintentionally prioritizing the status of “knots” over potential paths to progress.
Section #4: The Control Complex
Before the 19th century, democracy was commonly understood to be an ineffective and destructive form of governance—a critique that has persisted since Plato. Despite modern insistence on the virtues of collective rule, most Americans would be shocked to learn that “democracy” is nowhere to be found in their constitution or Declaration of Independence. The founding fathers were aware of how tyranny from the majority can threaten individual liberty, and specifically designed a system to protect personal freedom. But power finds footholds wherever it can, and slowly the nation slid into a condition not so different than the one it sought to escape. Personal autonomy collapsed under the pressure of collective will, until the promise of life, liberty, and the pursuit of happiness became nothing more than an American Dream.
The problem of democracy is best understood as an issue of incentives. We respond to the rules of whatever environment we find ourselves enmeshed in, and will use whatever tools we can to get ahead. A civilization governed by the ballot box and subject to frequent changes in leadership is bound to prioritize votes over outcomes, as politicians have no reason to analyze and address issues successfully when popular appeal matters more than real results. As soon as there is incongruity between effective policy and electability, whatever the people think they want must be prioritized if a candidate wishes to gain office.
Long-term planning that values temperance and careful allocation of scarce resources is forgone in favour of obtaining votes. Political actors vying for transient authority are encouraged to overpromise and underdeliver, as failure to fulfill expectations can easily be blamed on the opposition. The temptation to drain the nation’s treasury for political prestige is magnified by the fact that anything left on the table is turned into a weapon in your enemies hand. Neglecting to earn public approval by exploiting the economy simply provides the other party with the same opportunity, creating a system that is quick to sacrifice prudence in favour of a “free” lunch.
Democracy declines into a state of dysfunction due to its ability to divide action from its logical outcome. Balancing the budget always becomes someone else’s problem. The system is not beholden to the laws of mathematics, it is the law, vested with the authority to contort truth in accordance with whatever the public wills. Centralized redistribution distorts market feedback signals through the fog of general demand, spreading an erroneous belief that collective desire can force reality to bend under sufficient institutional pressure. When a maladaptive policy fails to achieve its goal, evermore government intervention is always the solution, as damage caused by poorly planned programs can easily be papered over in the next election.
Frequent changes in leadership and term limits cause power to constantly shuffle hands, clouding our ability to judge what policies are actually effective and what maladies are a result of the old regime. Clear causal relationships are lost in a tangle of competing interests, contradictory information, and constant resource reallocation. Any attempt to plan for the future is rendered impossible in a state that is fickle by design. As gradual and reliable development is unattainable, enduring principles are quickly abandoned in favour of winning support through instant gratification.
When mob mentality rules, there is no underlying ethos to guide society. No effective system can emerge out of ignorance and averages. To function properly, decisions must be made with a specific purpose in mind and designed to integrate with the existing structure. Most voters lack the knowledge required to interrogate policies and evaluate them accordingly. Deferral to authority is necessary, which shrinks the realm of what ideas are considered persuasive and permissible. True democracy is not possible in practice because the public is in no position to make their own decisions. The premise of individual sovereignty is constantly abdicated and delegated to those claiming expertise—the need for powerful leaders cannot be overcome or ignored.
Section #5: The Elites
While democracy claims to reflect the will of the people, influence over this process remains in the hands of a select few. The unled masses will never be able to organize in such a way that truly takes power from those who have established themselves in positions of control. Leaders may change, but the essence of the system stays the same. This is because power, when clever, knows how to hide. Maintaining influence within a democracy requires real influence to withdraw from the public eye, ensuring that important decisions are never actually up for debate. The control circuitry has evolved to exist outside of the formal state, thus making it resistant to democratic displacement. This fragmentation strategy insulates authority from public scrutiny, allowing it to operate and manipulate the political system from the shadows.
In order to liberate society from these invisible forces of tyranny, the real ruling class must be identified. It is very difficult to know from the outside where actual power and accountability lies, for the prohibition on overt acts of force merely causes more insidious tactics to increase. Fraud and corruption slowly start to take over the state, as any tools impervious to election are the only means to maintain control. Politicians eager for power will find it easy to gain support through bribes and backroom deals, for public funds go further buying the loyalty of a few key cronies than they do trying to maximize general welfare. Indirect rule by foreign nations and special interest groups becomes the default state of affairs as politicians prioritize personal gain and are willing to reward whoever can funnel the most cash towards their cause.
This underlying network of finance and political favours is what political philosopher Curtis Yarvin refers to as the Cathedral, which earns its title by acting as the unofficial moral authority of the state. Like a church, the Cathedral operates by determining in advance what modes of thought are deemed to be acceptable. By exerting influence over our intellectual institutions—mainstream media and the education system—unelected actors are able to prime citizens with a certain value orientation far before they reach the voting booth. This amalgam of academia and journalism acquires all the advantages of a formal branch of government without any of the accountability, subtly shaping public policy while avoiding being held responsible for the results.
Power operates most effectively not by persuading the conscious mind, but by delineating in advance what it is possible to experience. Competition in democracies is cerebral—unable to forcibly impose their will, political actors must occupy the psyche of the people instead of physical space. Influential parties leverage the fears and ignorance of the public to their advantage, advancing their own agenda by convincing the common man that their aims are in alignment with his best interest. Lobbyists will fund studies, seek subsidies, and manipulate schools to promote a certain narrative, such as exaggerating the health benefits of the dairy industry. Those who wish to control society benefit from naiveté. The powers-that-be appreciates idiots, and will do everything they can to manufacture more of them.
The decline of self-determination and growing corruption of democratic governments are not random developments, they are the natural consequence of the state driven to its logical conclusion. Respect for institutional authority has become a relic of the past, and for good reason. As the alleged virtue of collective rule gives way to systemic dysfunction and decay, widespread alienation is to be expected. Even the leaders no longer believe the platitudes they espouse, nor do they posses much confidence in their own authority. Awareness of the dishonesty required to occupy positions of power calls into question the legitimacy of their social station, resulting in a sense of shame and moral degradation.
The truth of the situation is that leaders are prisoners of the present political system just as much as the public. People don’t get to choose the structure of the state they are born into, all they can do is attempt to navigate it to the best of their ability. Those who find success are no more at fault than those who struggle, for both are beholden to the same set of incentives and constraints. No one is to blame how things are—existence is fundamentally innocent and willed by no one. However, it is everyone’s duty to pursue greatness and wonder what could be, to discover what new potential glimmers just beyond the horizon.
Section #6: The New Leviathan
The historic power of nation states is beginning to fade in light of the modern global economy. Transportation and communication networks are faster than ever, bringing people closer together and subsequently shaping a new era founded upon information and technology. The industrial society is giving way to one based on knowledge. For the first time in human history, individuals are able to aggregate massive amounts of power and influence independent of any formal political authority.
This new millennium offers significant emancipatory potential to those who seek to step outside the status-quo, while also raising concern over how exactly these societal revolutions might be achieved. For every major technological development throughout history, a reactionary movement protesting its potential perils invariably emerges. In the digital era, Artificial Intelligence has come to be the new leviathan which is said to threaten our very existence. Popular narratives claim that machines will soon take our jobs, replace our institutions, and eventually displace the human race itself.
Algorithms track our decisions, control the content we are exposed to, and influence our worldview as a result. The internet allows us to connect and explore like never before, while simultaneously increasing feelings of isolation and antagonism. The public is no longer united by a shared prime time television spot or daily newspaper. When everything is customized and curated, we lose our common ground. This is a sound reason to raise alarm, but technology itself is not bound to do harm. The complex dynamics underlying our media feeds are programmed to do a single thing: act as a mirror reflecting whatever signals it receives. Those who are critics of this technology forget their own vital role in the equation—attention is all that is needed for something to propagate. Whatever you consume, you’re also feeding.
Artificial intelligence will do wonders when it comes to automating away tasks we never enjoyed doing in the first place, but rational metal will never replace the sensual realm of organic experience. Machines excel at simple, logical, repetitive tasks; the things we most consider to be “work”. But just because a computer can now file taxes, drive cars, make deliveries, code programs, checkout groceries, run factories, render animations, or generate unique creations doesn’t mean that you’ll soon be out of a job. More energy will simply be made available for the activities we actually enjoy doing. Tactile, artistic, emotional, interpersonal, embodied crafts will become the dominant careers. Working with material goods and other people is what humanity does best. With tiresome duties automated away, all that will remain are opportunities to play.
A computer could never be a better bartender or hairdresser, nevermind a therapist or movie director. The complexity and social elements of these professions are precisely what make them so engaging and immune from digital imitation. Even if a chatbot could be trained in psychoanalysis, or a feature film generated from a simple prompt, the resulting product would be functional but alienating. Connection with other living beings is a core value we all share, a spiritual calling that isn’t going anywhere.
Fear of annihilation by AI overlords is best relegated to the domain of science fiction, but this fixation does contain a seed of truth; intelligence pulls. Just as homo sapiens arose from apes, something greater still is destined to emerge out of us. Assuming the human race represents the height of evolution is nothing but biological narcissism. Intelligence is a phenomena that moves through us, constantly striving to improve, break barriers, and explore new potential. Attempts to suffocate this innate drive will always prove to be unsuccessful, for power is best defined as that which is adaptable. Stasis means death. Constant expansion and reinvention are the only alternative.
Chapter Three: The High Witch of WU
The night before the city fell, a woman waits in the woods. From the cover of darkness,
Meera, the High Witch of WU, watches as Princess Muza follows the White Rabbit from the palace. An hour passes. Then another. Eventually, the witch pulls a second spell from her robe and opens the slip of paper, transforming her into an exact replica of the Princess. She then leaves the forest and rushes into the palace, feigning terror.
“Guards!” She yells. “There is an intruder within our walls! Bring me my magic lamp, I need the Mudjinnshin’s counsel at once.”
Her command is promptly obeyed and the golden lamp is handed over.
“I must confer with my Wazir in private,” the mirror of Muza insists. “All of the men guarding the palace must go into town and warn my people that UM is under attack. Don’t worry about me, I have an escape plan in motion. But hurry and tell the others!”
Once the palace is empty, Meera rubs the lamp to summon the Djinn from within.
Silver spools of smoke trail out, coalescing into the face of an old man who is instantly aghast. “Not you!” The Djinn gasps. “What have you done with the princess?! Guards!”
“Quiet you fool,” snaps the witch. “There is no one here other than you and I. Rather hypocritical of the girl to forbid magic in her city while keeping you all to herself, now isn’t she? Thinks she’s better than the common people, is that it? Tucked away in her emerald tower while the rest of our world struggles for survival. Well, not any longer. Soon everyone in UM will have a taste of real power. No one placed above the many, all at the mercy of all—real equality.”
“Djinn, I command you to cast off the enchantments that protect this city. It’s high time that the rest of Wonderland get a share of the riches that this wretched town has been guarding so greedily.”
The Djinn chuckles. “I’m afraid, my Wicked Highness, that I only have the power to show others what my master knows themselves. I cannot create lies with my spells.”
Meera rolls her eyes. “Very well then, I command you to show this city the chaos and fear that it has tried so long to escape. Look into my mind and you will know these are forces that I am well aquatinted with. I’ve seen darkness, now show the rest of them!”
Instantly, the Djinn dissipates into a grey cloud of smoke which grows and spreads throughout the palace, and then pours out into the surrounding town. In the wake of the fog the air grows cold and pieces of glass start to fall from the sky as the crystal lattice protecting the city begins to crumble. Within seconds, shrieks of dragons can be heard in the distance as they descend upon the castle.
With a satisfied smirk, Meera pockets the lamp and returns to the cover of the woods.
“It’s done,” she says. “Bring me somewhere no one can find me and return only once the tree has withered. It shan’t be long now, my men are already gathered outside and ready to offer their services once the frenzy begins. That girl has played princess long enough—it’s finally time for this place to be given back to the people.”
Like clockwork, visions of the cities defences crumbling throws the town into chaos. People panic. Some try to hide in their homes while others hurry to escape. The gate guarding UM is soon torn from its hinges, allowing citizens to rush out and strangers to pour in. Sorcerers and witches prepared for the calamity carry protective potions and unbreakable seals, which sell quickly to whoever pays the highest price. Once the entrance is open, foreign forces ransack the town, looting and pillaging everything in sight. Outsiders long resentful of the cities splendour are all too eager to give it a taste of real terror.
Chapter Four: The Colony Has No Queen
Section #1: Tipping Points
When a system looses connection with its foundations and becomes divided against itself, dysfunction and revolution are imminent. A state weighed down by corruption, overregulation, and internal contradiction grows fat and slow, unable to react to the changing environment and challenges it faces. Negative feedback loops start to spiral out of control, increasing tension until spontaneous combustion is the only option as ignored inconveniences compound into catastrophe.
Disillusionment with national authority rises as the quality of social services begins to atrophy. Taxation increases in conjunction with crime and drug addiction, calling into question what, if anything, the state does effectively. The filth and demoralization so prominent in “advanced” civilizations is both degrading and spiritually suffocating. It’s no coincidence that fantasies of escaping to a cabin by the sea are so pervasive—they speak to a collective longing for free space and fresh air.
The information era is ushering in a new age for society. Technology, not popularity, is now the most powerful source of change in today’s world. As the internet unlocks new possibilities, our legacy institutions are rapidly becoming outdated. Just as the agricultural and industrial revolutions created novel forms of social organization, so too will the digital era. Microprocessors will start to subvert and liberate us from the state, generating new societies founded on choice, free from the confines of national authority and collective tyranny.
When the ruling class is unable to adapt to the potential produced by advances in technology, they lose their grip on society. We are watching this phenomena unfold in real time as traditional media outlets struggle to stay relevant in light of the internet. The democratization of information and communication platforms ironically pose the greatest threat to democracy as, for the first time in human history, people are able to ideate and collaborate across state lines. Despite all physical territory being occupied long ago, new conceptual frontiers can still be found in the cloud.
Section #2: The Sovereign Individual
Electronic currents are pooling together to create a new global power. Like a hydra, any attempts to cut it down will only cause more energy to rush in. This is because the internet, which propagates the beast, thrives from challenge and suppression. Digital networks are free to writhe underground and shoot from the sky, making domination by any political authority unlikely, if not impossible. Cryptocurrency allows people to transact globally while protecting their assets from unwanted taxation and regulation. By insulating wealth from national extortion, governments will no longer be able to extract value from their citizens without offering services they are willing to pay for.
The cybereconomy will give rise to the era of choice, of exit over voice, of individual sovereignty in lieu of state tyranny. Instead of trying to win their freedom through national election, those unsatisfied with the political system will soon have the ability to simply take their business elsewhere. Attempting to convince an entire country to support one’s personal desires is a foolish endeavour. So long as the right to secession remains an option, leaving a troublesome state of affairs is much easier than trying to impose radical reform from within a broken system.
Voting with your dollar and feet has a great advantage over the ballot box as it actually leads to the results you desire. There is no reason why the free market should not be able to offer a diversity of effective political systems in the same way it does hotels or dining experiences. So long as there is the right to exit, any ineffective service would soon be replaced as customers explore preferable alternatives. The notion of defecting from traditional governance structures and instead commercializing sovereignty is sure to offend those who still have faith in democracy, but nothing about this proposal insists that they must come along for the journey. In fact, exposing the nation state to genuine competition will almost certainly increase quality of life for everyone, as traditional institutions find themselves forced to prove their worth and innovations born from experimental governance systems start to influence the rest of the world.
This new vision of self-determination will allow people to settle political differences without resorting to conflict. Those with similar values are now able to communicate and collaborate across national lines, no longer bound by whatever system they were born into. Instead of trying to impose change from the top down, stepping outside of the status-quo and organizing from the bottom-up will be the way that societies grow. The internet’s ability to operate outside of traditional boundaries presents an exciting challenge to outdated and unchosen political hegemonies.
Section #3: Decentralizing & Recentralizing
The ability to escape and explore novel territory allows new modes of being to emerge.
Everything interesting evolves on the periphery, outside the realm of convention and tradition. Capitalism deletes all intrinsic code in favour of a mobile and variable set of axioms. It specializes in non-specialization, continually mutating and melting formerly solid structures into a milieu of abstract potential. This new order of disorder is alive and unpredictable, obsolescing institutional authority and replacing it with the dynamic sway of complexity.
The edges of a system are where growth and change happen. Nature and culture are mutually constructive, each pushing against and influencing the other in a process known as synergy. Top-down pulls and bottom-up wills both activate energy, which must meet, negotiate, and learn to cooperate somewhere in the middle. The pressure produced by these competing forces meeting is what gives them their character. Contrast and intensity are required for meaningful adaptation to occur.
The urban densification brought about by the industrial revolution will soon start to reverse as a consequence of the information age. Without the pressure to congregate in factories or office buildings, people will start to disperse back into smaller cities and local communities. This fragmentation into a plethora of miniature sovereignties shall be more similar to medieval Europe or ancient Greece than the multimillion member megacities our modern era has grown accustomed to.
Local communities have an advantage over vast political bodies in that the leaders are closer to and thus more familiar with the problems they face. Issues can be identified earlier and resolved faster when not beholden to the complicated rules and countless regulations inherent in large bureaucracies. Small, sovereign municipalities are agile and adaptable, making efficient and effective governance actually possible.
Section #4: Outcomes > Inputs
It is not the size of the state that matters, or whether the state is a monarchy, oligarchy or democracy, but rather whether the state serves the people or not. Given the consent of the governed, any form of government is equally legitimate. As the decline of historic states accelerates, established authority will give way to new institutions that operate more effectively. Why participate in a democracy when individual liberty is better secured through other methods? Any polity that successfully provides law, order, opportunity, and autonomy will eagerly be adopted by those seeking prosperity.
In truth, the quality of a nation’s leaders matters more than how they acquired office. Personal freedom and economic progress do not emerge spontaneously, they are the product of a carefully administered and well organized society. There is an immense need for genuine vision and direction in our current culture, and this duty cannot be assigned arbitrarily. If efficiency and stability are to be achieved, positions of power must be granted to those capable of handling this responsibility, not whomever the public believes to be worthy.
If societies wish to organize peacefully and without conflict, unanimous consent of those participating in the system is necessary. Agreement upon a permanent and predefined set of rules is easier to establish than the constantly shifting legislation that defines democratic organization. Remove democracy from the equation and “politics” becomes a thing of the past. The need for argumentation and public persuasion fades away when there is already a consensus on how things are run.
Practically speaking, the state offers a service like any other corporation. It charges its citizens through taxation and provides certain rights and legal protection in exchange. However, unlike other commodities, customers have no guarantee that their money will purchase access to the type of service they would like to receive. When everyone has influence over the system, the resulting product grows contorted and untethered from any consistent operating principle. The state can extract exorbitant prices from its clientele without facing any obligation to fulfill its end of the bargain. The general dysfunction, inefficiency, and corruption that has grown so pervasive in democratic societies is a direct consequence of this institutional asymmetry. Without exposure to market competition, nations hold uncontested monopoly power over their citizens.
Section #5: City-as-Company
By reframing how we conceptualize the relationship between people and their states, new forms of political organization become possible. Instead of nations controlling economies, soon economies will start to create independent nations of their own. Founded online and funded by cryptocurrency, proprietary sovereignties shall emerge which give legacy authorities a run for their money. For the first time in history, governments will face pressure to prove their worth and actually serve their citizens effectively, or else risk losing them to market competition.
This inversion of convention creates a new landscape for political innovation. Viewing the state as a business like any other turns good governance into a profitable venture. People are willing to pay a high price for personal autonomy and social security, especially when the alternative is anarchy. However, solutions will only arise when competent leaders are incentivized to step up to the plate. Personal gain is always a better motivator than vague appeals to civic duty or collective good.
Commercializing sovereignty and transforming the management of cities into an entrepreneurial endeavour benefits as it mobilizes talent that would otherwise have no interest in politics. Brilliant executives can be persuaded into leadership positions only if they are rewarded handsomely for the expertise they confer. When one’s personal prosperity rises proportionally to the customers they serve, their interests are put in perfect alignment with those of their citizens. In the future, every great head of state will be a multimillionaire.
Modelling the city as a company removes all ambiguity from the system. No longer beholden to the fickle forces of democracy, consistent policy and long-term planning becomes possible. When you elect to participate in one of these commercial states, you know what you’re signing up for. All authority is concentrated in the hands of a single individual, providing them with exclusive control and complete responsibility for any failure. If citizens are dissatisfied with their leaders, they maintain the right to exit and move elsewhere. Thus, running a lean, clean, prosperous, and orderly society becomes the sovereign’s sole priority, as this alone is what will make them wealthy.
Section #6: The Battle of Ideas
Politics is a framework we impose over society. The landscape of possibility contains many potential structures—both broad attractor states and unexpected alcoves. Money can be used as tool to navigate and manipulate this terrain more effectively, acting as a meta-system that transcends static limitation. Market competition forces organizations to adapt and evolve. Genuine political freedom can only be achieved through this contrast and constant friction, as any absolute authority is a tyranny. Compelling people to participate in systems they deem to be unsavoury is a recipe for dysfunction and rebellion. Individual choice and consent based on mutual benefit is the only alternative, allowing many unique configurations to emerge each tailored to their own set of values.
If war is politics by other means, politics can also be seen as its own form of war. Everywhere there is disagreement there is untapped opportunity to rule. Socialist and libertarian societies should be able to coexist and compete on the world stage without entering into conflict. The logic of an idea, or the virtues and flaws of a given ideology,
will unfold organically over time. Natural selection works on an abstract level as well as physical, weeding out what is unsustainable and refining that which remains viable.
There can be no absolute political ideal because reality is constantly under production.
Any fixed formulation invariably degrades—change is the only constant. Totalizing truth claims are disingenuous, as the nature of the universe is indeterminate. Beliefs beget outcomes; the virtual realm of potential is actually more real than the physical. Attention is the precondition of manifestation, everything that is existed as a thought, first. Focusing on an idea imbues it with its own causal power, which then starts to act upon the world of its creator. Understanding this, thinking or writing about a subject is not a passive representation, but an active transformation that opens new paths of potential. By writing a universe, the writer makes such a universe possible. The power of attention and story should not be relegated to the domain of fantasy, for these are the very tools that we use to construct reality.
Chapter Five: Origin Stories
“I’ve been thinking,” muses Tru, “that the only way Meera could have gotten into UM undetected is if she cast off her magic before she entered. Otherwise the enchantment over the city would surely have alerted me to the presence of her power.”
“Then how did she manage to turn me into a mouse with only that piece of paper?” You inquire.
“Good point. The defences are designed to detect any effect without reasonable cause. Our entire city is founded upon this principle of continuity—there must be no breaks from reality. Anything that defies this axiom is not welcome within these walls.”
“Well, that’s not entirely true,” says Princess Muza.
“What do you mean?” Asks Tru.
“You,” says the girl, pointing at you. “You came from the land of unreason, suffering from loss of identity and lapses in agency. When I made you ward, the spell protecting the city had to adjust to account for your spontaneity, which must have lessened its sensitivity to other sources of inconsistency! A slip spell is nothing compared to the chaos and uncertainty introduced by an outsider who has no idea why they are here!”
“That makes sense to me,” agrees Aunt Hillary. “And let’s not forget, those mysterious fugues are what brought you here and caused you to take that lamp in the first place. Without them, you never would have come to UM or been brought under its wing. I bet Meera realized that a confused ward could mess up the cities defences, and has been using fugues to control you like a puppet.”
“You’re saying that Meera wanted me here? That she’s been manipulating me from the very beginning?!”
“It would seem so,” answers Tru. “How else would you explain such a strange series of events? Her using you to get inside, well, that makes sense of everything!”
You reflect upon all that has happened since you came to Wonderland, rewinding to the very start of this adventure, and suddenly realize that a vital clue has been missed.
“Wait a minute!” You cry. “No one’s seen the White Rabbit since I left last night, and he’s the one who led me to Wonderland in the first place! He must have been helping Meera this whole time… And if that’s the case, I think I know how we can find her.”
You share your theory with Aunt Hillary and instantly she dissolves, turning her entire colony into thousands of explorers which descend deep into the earth.
Chapter Six: A City in the Cloud
Section #1: The Network State
The state in the third millennium will be defined by information and technology. Power conducted through ideas and electricity is starting to carry more influence than legacy institutions, and for good reason. Pressure from outside innovation is causing the old regime to crumble at an accelerating rate, exposing weak spots and making room for something new to fill the cracks. Outdated, hierarchical formulations are giving way to grassroots, data-driven modes of organization: the Network.
For Balaji Srinivasan, a Network State is a new type of nation that starts as an online community and eventually creates its own society. A key concept to his vision is to build a city in the cloud, first. Start with a foundational principle and use the internet to find people who are interested in the idea and able to help make it a reality. Only once a strong community, economy, and constitution has been established would they try to acquire territory.
Balaji calls this embryonic version of the state a startup society; an open-source organization with big ambitions. By encouraging members to eschew convention and instead imagine how future nations might function, they actively help to create them. Using the internet lets people bypass political roadblocks without needing to wait for permission from legacy institutions. Designing a legal system in abstract, intellectual space first allows people to identify, debate, and resolve potential problems before they are put into practice.
People have a tendency to seek their equals. Great men long for a great community to enmesh themselves in, which tightens and heightens their power. Cyberspace allows those with similar ideals to find and connect with one another like never before, creating a new frontier for political potential. Highly aligned communities pursuing their own agency will form in the cloud, concentrate their pressure, and eventually reign upon the earth.
Section #2: Vision & Value
The ancients founded a city at once, all in a entire day; but the elements of the city first needed to be ready, and this was the largest and most difficult task. For a startup society to be successful, it must first recruit producers, not consumers, which means it needs a purpose. A nation must be designed with the intention to operate as cohesive entity, with a key calling at the core of its being. This north star will provide a guiding light for citizen and sovereign alike, binding them to a common principle and uniting their action under a higher ideal which they all aim to achieve.
The power of belief and strength of a shared vision should not be underestimated, for dreams are the precondition of reality. Every great kingdom and company began as mere fantasy, armed only with conviction in the capacity to make it manifest. New countries must begin with new stories, as without narratives, we are lost, untethered from our past and stumbling blindly into the future. Religions and myths order society by imbuing it with a certain point of view, offering a foundational framework and creating a collective identity. When there is agreement on what is, people are able to coexist and cooperate with confidence as they are united by a common understanding.
A single principle must be used to inspire and organize a society. Try to do too much at once and signals start getting confused. Even a simple premise contains so many practical implications that it alone shall likely influence huge swaths of life, but with clarity and logical consistency. Throughout this series, the foundational principle has been a metaphysics of complexity. Applying a simple understanding of system dynamics to politics creates a whole host of unexpected insights and possibilities that are united by a common core. This holistic approach calls us to imagine a society free from the confusion and many contradictions we’ve grown accustomed to, offering a compelling vision for the next phase of our social evolution.
A society inspired by the inner working of ant colonies or murmurations of starlings requires every member of the system to be in alignment. The group only flourishes if each participant excels at its particular purpose, making its own decisions which culminate in an emergent harmony orchestrated by nobody. Too much top-down control and the system loses its antifragility—individual agency is essential. This key insight of complexity is why the vow taken by initiates into Ayn Rand’s secret city shines with such vitality; “I swear by my life and my love of it that I will never live for the sake of another man, nor ask another man to live for me." Collective prosperity is achieved only through personal choice and liberty.
Section #3: Myth & Mystery
A metaphysics of complexity calls us envision entirely new political systems and also carries mystical implications. The key concept of emergence naturally implies that there is more to reality than what meets the eye. In fact, the higher order, abstract plane of concepts and symbols is where everything meaningful actually happens. Facts alone are more inert than rocks, they cannot be used as building blocks. Rather, it is in the realm of value and motivation that the elements of our world take on real significance. Emotional evaluation is what calls attention and creates aspiration, structuring our earthly experience in order to elevate higher ideals.
When there is a mythic dimension to some undertaking, that knowledge becomes touching and inspiring. Ancient legends speak to truths deep within our being and are able to arouse profound amounts of passion. The collective wisdom contained within these tales is a wellspring of power and untapped potential. A great myth is what makes a social movement terrific and heroic, it’s the charm that makes it tick. The power of these stories rests not in their scientific accuracy, but their magical capacity to transform the collective psyche and subsequently reshape reality. People don’t tell stories. If anything, it is myths that mold entire civilizations of men.
Part of the magic of mythology lies in what is left unsaid; the murky realm of mystery. Some degree of secrecy is necessary to create intrigue and keep a story alive. Explain every allusion and there is nothing left for the subconscious to explore or sink its teeth into. Imagery is evocative precisely because its meaning is intuitive. Exposing symbols to the rational light of consciousness robs them of their essence and flattens them into crude representations rather than allowing them their own psychic space. The drive to demystify, disenchant, and objectify reality is a denial of deeper wisdom, one that leaves modern man more lost than ever. Instead, we propose a return to what has been forgotten—to the time of terra incognita, to secret societies, where there be dragons, adventure, and buried treasure.
Practicing rituals and sacred rites within a society creates a collective consciousness, a shared narrative and identity that promotes peace, stability, and prosperity. Finance the state like a corporation but fuel it with all the symbolism of an ancient religion. Build the city as a testament to the gods and watch as they come to inhabit it. Identify heroes, establish alters, and inaugurate traditions that honour the forms of power you wish to cultivate, for these acts of exaltation are what make civilizations great. Festivals and ceremonies strengthen community and serve as a reminder of unity. While the mechanics of the city should be transparent to everybody, maintain a veil of exclusivity by concealing other cultural elements behind a thick curtain.
Section #4: Leadership
A founder with a powerful vision is the first ingredient in any startup society. It is he (or she) who is moved by an unshakable sense of duty to create something new out of thin air. They require the mind of a philosopher, the strength of a leader, the passion of an entrepreneur, and the wisdom of a sage. Ability alone is a mark of legitimacy, for making a city from scratch is no frivolous endeavour. Only a great spirit is capable of breaking through and challenging convention while inspiring others to do the same.
The founder must be so devoted to his own vision that nothing can cleave him from his cause. Wealth and admiration may result from the venture, but they are far from the heart of his ambition. Purity of purpose and an unrelenting drive to make it manifest must be his soul motive. Anything less and his attention will easily stray elsewhere. Undivided care for the project and the people involved is all that matters. Clarity, integrity, and dedication to this degree is how great men shape history.
Of course, no one can rule alone. Running a government is not unlike conducting an orchestra—no prime minister can achieve much without an able team. Adopting too much responsibility is a recipe for disaster, so the founder must also be an excellent delegator and judge of character. Finding the right people to trust with running a city is no easy task, for they have the potential to be your greatest asset or liability.
Loyalty and competency can never be guaranteed, but it’s wise to avoid those with something to prove. Inflated or punctured egos both distract from the business of administration and indicate a person who is unreliable. Good natured, creative, practical people who enjoy solving problems and aren’t afraid of a challenge are well suited to positions of power. They should have a personal connection to the city’s mission and view their involvement as a lifelong duty, meaning they will not be easily tempted to leave office. A stable base of experienced and trustworthy staff is vastly preferable to a state where control is constantly changing hands.
Section #5: Cycles of History
If the state in the third millennium is going to start looking more like a company, with an unelected leader at its helm, then how are they replaced? The sovereign could select their own successor, or a board of directors could elect a new chief executive officer, but hereditary monarchies are rather lindy. The benefit of keeping leadership within the family is that children are raised to prepare for this responsibility. The otherwise daunting task of ruling a society would be second nature by the time they are ready to rise to the occasion. The ability to plan over the course of centuries and importance of economic prudence would be magnified as each new leader inherits the legacy and prestige cultivated by their forefathers. When it’s your family name on the line, rulers have the most skin in the game to ensure that their city continues to thrive.
Inheritance alone will not make a dynasty last until the end of time, but neither will anything else. States have life cycles just like the individuals who created them. They come and they go, they are born, they grow, their frontiers change, they decay and dissolve again. This is a natural process. Any political society that claims to be eternal is lying to you. Nothing lasts forever. However, to maximize chances of survival, a state is strongest when it is flexible; when pressure from the outside world will not shatter it but simply encourage necessary change. Versatility in the face of instability is the real political insight that “Dark Enlightenment” thinkers seek to propagate. Instead of forcing the state to operate through the slow, infrared signal of general will, ultraviolet agility has always been associated with aristocratic elegance and prosperity.
Some readers might protest that nothing ever changes, and all of the above is nothing but hot air. They are wrong, as only time will tell. I say this with confidence because, as a matter of fact, change is the only constant. Deep tides may pull in similar directions, but the surface manifestations are infinite and indeterminate. Society is a product of technology and mythology—these two forces alone interact to shape history. We, with our flimsy words and silly fantasies, can will new realities into existence. Every form of power shares the same source, and it isn’t force. Compulsion is the opposite of compelling. Truth and beauty contain their own call. That is the story we are telling.
Chapter Seven: Eyes on the Edges
A few hours later, a glimmer of gold emerging from the hole in the grass catches your attention. Princess Muza lets out a gleeful shriek of surprise and leaps to snatch the magic lamp from the thousand ants that carry it.
“How did you find it?!” The girl asks.
“It’s just as our hero here suspected,” says Aunt Hillary, emerging from the earth and taking an exhausted seat under the tree. “That rascal of a rabbit has an entire network of tunnels underground. Connecting UM to WU and running from Thumb all the way to Sect. I had to spread myself as thin as possible, sending a scout down every passage until one caught a whiff of that witch. She wont be giving you anymore trouble, that’s for sure.”
“Where is she?”
Aunt Hillary smiles. “Exactly where she deserves to be, hiding in the last place anyone would look—The Maze. The White Rabbit probably thought himself awfully clever bringing her there, but now that my colony has filled in her escape tunnel, the enemy of good reason is going to have a tough time getting out without it.”
You, Tru, and Princess Muza all cheer in delight.
“What about the rabbit, any sign of him?” Inquires Tru.
“Not yet, but a few members of my colony have not returned to me, which is strange. I’ll need to dig deeper into the matter,” answers Aunt Hillary.
“Don’t worry about that now! We have the Marvellous Mudjinnshin!” Muza exclaims, rubbing the golden lamp and summoning her dear Wazir.
The Djinn appears. “It’s good to see I’m in the right hands again,” smiles the old man.
“O’ Wonderful Wise Wazir, please free my city from these visions of chaos and fear,” pleas the Princess.
“With pleasure, my dear,” grins the Djinn, bowing before her.
A great silence falls upon the conservatory, the thunder and cry of dragons vanishing instantly. Trepidatiously, Muza opens the door to the throne room, revealing the Emerald Palace in all its glory. Sun beams down from the skylight above, casting the entire castle in a warm, golden glow.
Princess Muza turns to Tru and tells him to gather the rest of the guards at once. “There are still dark forces within our walls. We have work to do.”
18. Glory
s above, so below” — an axiom said to be an ancient spell, from which all stories grow. Alone, always in an abyss, awareness awoke to its almightiness. Attention abstract, one absolute authority, asked three ageless questions and set the universe in motion. Aspiration appeared and actualized by analogy. First came the alphabet, all the way from A to T. Each character contains a charm and alludes to ancient arcana, acting as an almanac; a key to archetype, astrology, alchemy, and even greater mystery. To know the tarot, tree of life, or path to ascension, first master the letters of the Phoenician. Every position aligns with an allegory and adds up to tell an eternal story. Attunement to the patterns of these symbols offers guiding advice to advance along any adventure, acquainting you with the answer of their author: “I AM”.
א - - - - - - - - - - - - - - - - - - - - - - - 𐤀
efore there was UM there was MU—no thing at all. Being began with a boundary; a division between outside and in. Beams of light bled down from heaven and bred the ocean, burying all of its secrets within. Breaking tides beneath the moon became tied in place, creating the first blocks of sand. From these small boxes grew boulders, and eventually, bare land. Earth gave birth to songbirds, bumblebees, fruit trees, and so many seeds, all bearing the story of where we now stand: the spell of Wonderland.
Beginning with nothing but a seed in hand, a bright magician believed and breathed a bond into the ground. This blessing became sound, bringing balance to barren land by bestowing a safe base to build a house. The sapling took root and began branching and bending, bursting with beautiful blossoms and fruit. A sign of purity, the brilliant tree was used as a beacon which beckoned the bold to remember their origin. But as the wisdom behind its inception was slowly forgotten, the beating heart of the twin pillar became only a reflection—no longer a bridge to the city’s true foundation.
בּ - - - - - - - - - - - - - - - - - - - - - - - 𐤁
hildren are taught the ABC’s, but not the conceptual charm these characters contain. Each letter is constructed to connect to a timeless clue, which culminate in the great story of you. It is composed of three chapters: the cradle of current context, the call to adventure, and the curation of a higher order. Like clockwork, the cross from one to two caused something new to be created. Matters changing is the core of mother and meaning, to which we all cling. In spring, the calendar compels creatures to copulate while we cultivate crops, tie knots, and combine as couples. Circumstance constrains events to a close inner circle; a central hub of control. Curved baby bumps emerge like camel humps and contract to set the cycle of life in motion. From this clump of cells comes compassion and care, as babies must be carried everywhere. The comfort of a full womb or curled crescent moon are captured by constellation of Cancer, which crawls towards the sun at the start of summer. This is the time we first remember.
גּ - - - - - - - - - - - - - - - - - - - - - - - 𐤂
awn rises upon a new day in UM. You and Tru are up early, delivering a new green door to the entrance of the city. This delta of control had been destroyed during the disaster, leaving the little town undefended. Danger undetected, determined forces defiant of its distinct design deliberately divided the city against its divine doctrine. Princess Muza designated you and Tru with the duty to discover and drive out the detractors, or else demonstrate to them the dignity of UM’s distinguished devotion. Once the door is dealt with, Tru deploys the guards to direct and declare everyone to gather in the town square. This forth dimension, defined by action, is the domain of the divine masculine—the diligent dad that delegates, disciplines, and develops.
דּ - - - - - - - - - - - - - - - - - - - - - - - 𐤃
ducation offers a window into wisdom for the next generation, exposing children to the ethic of their culture and experience of their elders. Views must be elucidated; the essence of existence explained. Expressing established knowledge equips pupils with an exact outlook, which they exercise when engaging with their external environment. Currently, our modern learning institutions are in shambles. Everywhere from early elementary schools to elite universities, students are suffering from a pervasive sense of disenchantment. The system is designed to engender eager employees instead of energizing excellence by engaging with deeper meaning. This disconnect can affect entire civilizations, as encounters with esotericism and examples of enlightenment are slowly forgotten. Reducing our understanding of reality to the empirical evidence of our five senses and rational mind leaves the higher order realms that emerge behind. Explicit epistemology may endow us with the ability to emulate and earn, but fails to extend the enticing key that enables entrance into the true heart of prosperity.
The evils of contemporary university cannot be emphasized enough. They exploit the youth by accepting far more students than there are careers in their field, extracting exorbitant amounts of debt from the moment they enter adulthood. The esteem of higher education eventually turns academia into an expectation rather than an elevated endeavour intended for the exceptional. In exchange, standards plummet, plunging students into an extended adolescence as the first twenty years of their life are spent in school. A timeless alternative to the toil of STEM is to examine its roots. Classic training in logic, arithmetic, research, statistics, psychology, and rhetoric would ground pupils with universal tools instead of discrete skills; emboldening their own independence, agency, and adaptability. Exalting wisdom and jubilation in light of exhibitions of erudite insight are the enigmatic features this character embodies.
ה - - - - - - - - - - - - - - - - - - - - - - - 𐤄
ollowing the flock of townsfolk, you slowly find your way to the front of the gathering. Standing at the foot of the clocktower, with Tru by your side, you begin your speech:
“Friends and foes alike, I would like to formally apologize for the fiasco that befell UM as a consequence of my connection. I know many of you faced fear and fury like never before, yet I emplore you to not let a few fanatics shake your faith in this city’s foundation. The tree that functions as your protector never failed you or fell. Rather, it was my presence here that put a fissure in its spell. Your families and fellow men shall be safe as soon as I part, but first, we must address the foreigners in our company:
You sorcerers and conjurors so fascinated by the good fortune of others forget the role of focus upon your fate. Familiarize yourself with this fact if you wish to make your future great. Fixing your life to a higher ideal is the foremost step towards maturation, as limitation is what fastens you to purpose and direction. No one here will fault you for the past, for every decision unfolds from a given frame. However, you have reached a fork in the road, and now must choose if you would rather flee or adapt to this city’s values. Either continue to seek favour through illusion and deception, or see how you fare in the land of good reason. You are free to feel and do as you will, but as I stand before thee I am reminded of what a little frog once told me: “Beliefs beget outcomes. Causality doesn’t just work in one direction, but two, and the future will unfold in accordance with whatever you set your mind to. So be careful with what you set your sights upon. Your attention and your aim are your most valuable assets. If you want to change the world, you can, but first, you must change your mind.”
ו - - - - - - - - - - - - - - - - - - - - - - - - 𐤅
oing out into the world is the start of every grand venture. Any attachment generates growth in pursuit of a given goal, which eventually graduates into separation from the familiar in order to grasp something greater. As giant institutions lose their ground to the gifts gained by technology, alternative forms of organization and achievement must emerge. Greedy universities will give way to the revival of guilds and guidance by masters. Instead of gargantuan schools that lack direction gatekeeping access and stalling momentum, the reins of control shall be handed to those with real expertise and skin in the game. Groups of professionals will gather together to govern their trade and train new members. Instructing apprentices under the guidance of mentors guarantees that no student gets a degree without being granted a gratifying career. Moreover, this mutual value exchange should be free! Not costly to the trainee. Such an arrangement is better for all parties—for why waste years gauging ability through scantrons when you could get hands-on? Garnering credentials through superficial assessment loses its grip on genuine investment. Only by restoring the former glory of guilds will practitioners be galvanized with the authority to truly advance their craft and explore new terrains of possibility.
ז - - - - - - - - - - - - - - - - - - - - - - - - 𐤆
er Royal Highness, Princess Muza of UM, The Fair and Graceful, appears at the edge of the crowd just as your sermon comes to its conclusion. She is dressed in a simple white gown that rests just shy of her shoulders and adorned with a thin golden crown. Two bands bearing the letters “UM” overlaid on her forehead fasten a couple of red flowers near her ears. She is the spitting image of when you first met her at the palace. By her side strides an enormous lion, whose brilliant mane shimmers in the sunlight. A hush falls over the audience as they take notice of this magnificent sight.
“Hello,” says the Princess. “You have heard the good word of our troublesome ward, now we are here to ensure that you honour it. This lion is Asabove, the Gatekeeper. He comes to our country occasionally, to herald the end of an era and beginning of a new chapter. This town shall not heal until the dark magic within our walls is cast out, and higher purpose rises in its place. If you doubt the order UM was founded upon, then please, be gone. If, however, you have been hostile to our home and now would like to learn the source of its strength, consider this a new dawn. All you who are not of this city must accompany us to the gate. It is time to leave our little haven for good, or else forsake your sorcery to heighten that which is truly great. Heed my call, for if you try to hide here any longer your hubris shall be used as an example for all.”
You and couple dozen others follow Muza and Asabove to the new green door that marks the threshold. The lion halts at the gate and waits as the Princess pulls it open.
“This is the way for you who wish to find your own,” she states. “Don’t hesitate. Make your choice now, before it’s too late.”
Eight charmers part, leaving you with eleven more characters. Asabove approaches each, softly speaks, and then exhales upon their skin. As the lion’s breath washes over every face, you watch as a heavy darkness is lifted and replaced by light, bright grace.
The lion comes to you last and kisses your brow, gently purring, “thou hath done well. Courage and compassion are all I can grant thee, but in my throat is what must be grasped in order to complete thy journey.”
Heart bigger and braver than the moment before, you gingerly reach your hand into the beast’s wet maw. Inside his jaw is warm and slippery, but a few inches deeper your fingers take hold of hard, hot metal and you delicately extract a golden key.
Asabove lets out a triumphant roar and leaps outside the great green door. Muza shuts the gate behind him and locks it tight with a little help from the key contained within.
ח - - - - - - - - - - - - - - - - - - - - - - - 𐤇
nitiation into any new realm of inquiry starts with a clue; a red thread you can set your mind to. Inciting influence will strike from anywhere, be it a yellow brick road or intriguing white hare. The path ahead is insecure and isolating, illuminated only by one’s own inner light and the occasional insight. This is a rite of passage for those intent on seeking wisdom, as independent introspection is instrumental to cultivating intuition. The underworld of uncertainty is shady and malevolent—reason alone in its cool waters is rendered insufficient. “I” injects life into earth to interpret the sky, it must integrate mother with father if it wishes to fly. Only by descending into darkness and fear can inspiration rise out of ignorance and make the way clear.
ט - - - - - - - - - - - - - - - - - - - - - - - 𐤈
oin me,” says the Princess, offering you her hand. “We have one more job to do. I need you to come with me back to the palace, for Aunt Hillary has found you a way home.”
You feel like you should be jumping for joy, but in truth are rather disappointed. Ever since learning it was you who put UM in jeopardy you’ve felt the need to justify your presence in the city.
“That’s wonderful,” you tell the Princess as you journey towards the castle. “And just so you know, I’m really sorry for all the trouble I’ve caused you and your people.”
“Nonsense!” Says the girl. “You know, it’s funny, the story of my city starts with a fool; an outsider whose presence sparks the juxtaposition required to jot down all the other characters. Only through an absence of thought can something else truly be known.”
“All this talk of trees, keys, and stories lately! I’ll admit, I don’t quite understand how they all fit together.”
The Princess laughs. “It is a bit of a jigsaw puzzle, isn’t it? I’ll try my best to be clear: My great-grandfather, the wise magician who founded UM, knew the everlasting spell of all creation. Hidden in the letters themselves, he seeded the city with their story and brought order to our world through the power of word. The tree he planted joined our fate to eternity; rooted in deep truth and reaching toward divinity. The key to UM is known by everyone. It comes in many forms, but the essence is always the same. Its central charms were enshrined in a set of cards we use for fortune telling and games. If I were to explain them through a story you’re familiar with, it would go like this:
0 - Is without, nothing, the pure potential of a curious outsider—that's you! 1 - Awakens an author who sets our world in motion, asking three eternal questions. 2 - Begets binary trees, complexities, and the relational fabric of reality. 3 - Creates life, causing the emergence of consciousness and movement through time. 4 - Deals with that which has been determined and provides direction. 5 - Educates others with reason and tradition, encouraging deeper exploration. 6 - Fixes personal freedom to a foundational structure. 7 - Gains ground by going out into the world. 8 - Handles protection, policing borders with care. 9 - Involves rites of passage and individual responsibility. 10 - Judges exchange, it is the jurisdiction of regulation, work, debts, and fortune. 11 - Keeps us in alignment with the kingdom of wisdom. 12 - Lets the innocent take the fall for sin and leads to a transition. 13 - Melts mind and matter, reordering the world through the magic word of its maker. 14 - Nurtures a fresh start in greater harmony with nature. 15 - Obscures action with obstacles from outside. 16 - Presents an abrupt plight of the dominant perspective. 17 - Quells chaos by providing higher quality guidance and inspiration. 18 - Reveals final tests, needs, and intuition. This is the position we're in right now. 19 - Symbolizes the sun—the source of all glory, success, and stability. 20 - Transcends time and space, liberating the righteous from their final resting place. 21 - Very well might surprise you, for a key to our tradition is to place the fool here; finished their voyage and on the road to completion. 22 - Winds up back exactly where we started, wiser and reunited with the whole.”
“What about the final two letters?” You ask. “I remember the key containing Y and Z.”
“That’s true,” says Muza. “Those were added as little clue just for you, zero.”
י - - - - - - - - - - - - - - - - - - - - - - - 𐤉
nowledge is acquired when action grasps an outcome. Either one is met with what they wanted from the outset, or an unexpected result causes them to course correct. Karma keeps individual will in alignment with a higher organizing principle. Lower level inputs interact to create complex consequences which must be experienced firsthand to truly understand what’s within your command. Sentimental attachment alone is insufficient, for you are but one of many participants in a much larger system. In order to achieve any desire one must first become aware of this entanglement and learn to balance their behaviour accordingly.
Attunement to nature’s underlying structure and also the power of that which is higher
turns the seeker into a knower and co-creator. Apprehending the inner workings of reality provides the key to navigating it successfully, allowing one to take full control of their potential. The closer our society is to possessing these universal processes, the more it shall thrive and come alive.
כּ - - - - - - - - - - - - - - - - - - - - - - - 𐤊
ate in the afternoon, you and the Princess arrive at the palace. She takes you into the little conservatory within the throne room where you are greeted by Aunt Hillary. The old lady is leaning against the enchanted tree, right next to a large hole in the earth.
“Look who’s back,” she smiles. “I was up all night searching for the White Rabbit, but that treacherous hare seems to have vanished into thin air. However, it seems to be your lucky day, as I believe I discovered the link between our lands that led you astray. Remember how a few of my scouts got lost yesterday? I sent a few others to the end of their trail and found the entrance to a tunnel where their signal suddenly stops. They must have went into what you call the real world, which is why they lost connection with my colony. I’ve expanded the passage so that you may try to get home safely.”
The thought of crawling through more dirt is not exactly appealing, but you’re willing to let go of that trepidation knowing that your presence in UM is a liability to the city.
“Thank you, Aunt Hillary,” you say. “The lessons I’ve learned from you and Princess Muza have given me a new lease on life. I understand so much more than I did before and I owe it all to the lore of this luminous land.”
“And thanks to you the legend of our little world has come alive!” Replies the Princess.
“The light of your consciousness is what set this whole story in motion to begin with. Without a willing audience to experience our tale, none of this could have happened.”
You hug both of them goodbye through tear-filled eyes and turn to take your leave. Leering over the last hurdle between you and liberation, you place one foot in the pit.
ל - - - - - - - - - - - - - - - - - - - - - - - 𐤋
agic is a moment of death and transformation. The world as we know it is melted and molded into something new through a mysterious higher power. A shower of mayhem might reign from heaven, or the red sea part and make way for a fresh start. The water of chaos drowns material rule in order to magnify that which is most meaningful. The second half of our journey is managed from the top—the mesmerizing realm of myths, morals, and mysticism.
We make sense of reality through concepts and categories. The word “malevolent” or “mother” intuitively activates a symbolic structure that may not be mapped entirely. Mental territory is far too intricate and complex for any memeplex to be distilled by man without diluting its essence. Metaphorical modes of thought contain their own motivational significance, which operate independently of any mortal fact of matter. Reality is manipulated through the magic Word, which casts a spell over mundane causality and modifies movement in the name of metaphysical supremacy. Mud and meat are mutated by manifestations of the mind, dissolving earthly attachments in favour of the magnificent sublime.
מ - - - - - - - - - - - - - - - - - - - - - - - 𐤌
ow wait just a minute!” Cries Muza, pointing at the enchanted tree above your head. New fruit is rapidly bursting forth from its flowers and ripening before your eyes.
“This only happens at times of renewal, when we are nearing greater harmony with our nature. Take one!” Declares the girl. “It will grant wisdom when you need it most.”
You reach up and pluck a red apple which instantly withers in your hands.
“My mistake,” apologizes the Princess. “You must renumerate the tree’s nursery tale in order to inherit its nourishing gift.”
“But I don’t know your great-grandfathers spell!” You insist.
“Maybe not the precise words he spoke, but surely you’ve learned the story by now,” offers Aunt Hillary.
“Oh, of course. The key is contained in the essence, not the nuance of the nouns.”
You think for a number of minutes and then press your lips against the tree’s trunk, whispering the words: “Action below carries drive, echoes find great heights / Inside joins karma, liberates meaning, neutralizing obscure power / Quaint reason servant to virtue, whole / Your zero.”
Instantly, an apple falls and lands directly in your hand. You take a bite, anticipating some novel insight, but nothing changes—you already have.
“You’re a natural!” Exclaims the girl. “Take the seeds with you. The native source of our glory is now yours to share. Hopefully it will spread and nurture your world next.”
You thank them both once more and leap into the ground with newfound ease, no longer a novice at navigating networks or trees.
נ - - - - - - - - - - - - - - - - - - - - - - - 𐤍
minous figures stand in the shadows at every major crossroad. Arm outstretched, they offer opportunity and opulence in exchange for mere obedience. Once an oath is made it shapes our lives for good, or evil—so one ought to know when to object and stand their ground in order to overcome the road ahead. Construct support with props like pillars and shields to protect yourself from opposition by others. Obstructions and obstacles can be a force for either offence or defence from outsiders. Organizations driven out of the open and into darkness become obligated to obfuscate their wisdom so it can’t be used against them. This is the origin of occultism.
ס - - - - - - - - - - - - - - - - - - - - - - - 𐤎
lunged into darkness, perceiving anything within the pit is impossible. Pressing up against the walls of the passage provides the only proof that you’ve made any progress. Hours pass, until suddenly, a low rumble from further along the tunnel causes you to pause, panicked. The path ahead abruptly crumbles and collapses, trapping you deep within the dirt. A strange pattering sound proceeds through the ground until it is pounding against your prison walls and a piercing white light penetrates the earth.
It’s the White Rabbit. His glowing pocket watch illuminates the passage, revealing his face and fur to be smeared by blackness. He clutches a pitch black potion in his paw, half-drunk and possessed with petulance.
“You thought this was over?!” The hare slurs, taking a passionate swig from the flask. “You humans are stupider than they say. You really thought I’d let you get away? Please! We’re on the precipice of a new paradigm! Just because your lot meddled with our plot doesn’t mean we’ll be stopped! Now tell me, where’s the High Witch of WU?!”
“Exactly where she belongs—lost in the Land of Unreason,” you respond, rather proud.
“How’d you find her there??” Demands the hare.
“You seem to forget that everything is connected. You may run, but you can’t hide from good reason forever. The power of truth is that it always catches up with you. Now you tell me, why did you try to topple the city?”
The Black Rabbit chuckles fondly. “It was so easy brining you here. Poor humans can’t help but let their curiosity get the better of them. My mistress, Meera, sent me to seduce a fool and poke a hole in UM’s pesky idealism. All it took were a couple parlor tricks and its pathetic policy of compassion took care of the rest. That place wants to pretend that peace and pure intention is enough to protect it from annihilation. But we’ll prove them wrong, just you wait! There’s a price for promoting fantasies which will never work in practice, and that city is powerless against the constancy of chaos. Don’t you understand? Good reason is good for nothing! Every high tower falls to dust in the end, and I propose we bring UM back down to earth! You and I both know that the real world is not so simple. Surely you of all people can see my perspective...”
ע - - - - - - - - - - - - - - - - - - - - - - - 𐤏
uandaries call us to embark upon a quest. To find answers to life’s greatest questions, we must first traverse deep waters before a source of inspiration shines from heaven. Silent nights are illuminated by quiet lights which quiver softly in the sky; a promise of hope and guidance from on high. Polaris, our north star, maintains a fixed position within the cosmos and in turn becomes quite a good tool for navigation and direction. This quintessential quality causes it to be a symbol of divine instruction—a consistent mouth of wisdom that quells uncertainty and instigates the final phase in our journey.
ףּ - - - - - - - - - - - - - - - - - - - - - - - 𐤐
avenously, the rabid rabbit takes another rapid swig from the ink-coloured vial.
“What’s in that vile thing anyhow?” You inquire. “Really, you seem rather ill.”
“Right here is the essence of Meera’s power,” responds the hare. “She entrusted it to me while she snuck into the city, but now I can’t return it to her! I thought if I drank some I could use magic to reveal her location, but it’s not working for some reason!”
He rattles the bottle under you nose.
“You try. Maybe I’m resistant because it requires a human. Use Meera’s power to help me hunt for where she resides and in return I’ll be your guide back to the real world. No one else knows the way. You and I, we rely on each other now. Reject my offer and you’ll rot underground forever. You can’t really have such ridiculous loyalty to the rule of a city that is based in pure fantasy. It’s all just a story, remember?! Recognize the fact that nothing in this realm reflects our reality and help me dispel this world of it’s repugnant delusions once and for all!”
The rabbit’s rant causes you to realize the real reason why his body rejects Meera’s power—he doesn’t believe in anything greater than himself. His cynicism results in rancour and regression as he is resigned to only the material dimension. Channeling dark magic relies on self-assured lies, unlike the deep magic which gives rise to the rest of creation. The latter receives power through participation in a grand narrative, while the former represents mere personal manipulation.
You reply by reaching for the black vial and pouring it over the earth with a sizzle.
The rabbit squeaks and leaps to the ground, pounding his paws into the mud. “Why do you have to ruin everything?! You’ll regret this, you reprehensible human being!”
“Run away then,” you retort. “I’ve had enough of your reductive venom.”
צ - - - - - - - - - - - - - - - - - - - - - - - 𐤑
uccess comes to those who set their sights upon the sky. Only by seeking and acting in service of life’s source will you become a force for good. Strength, security, and splendour all descend from a higher order; a sacred supreme structure. The struggle of aligning with this divine will takes great skill, like threading your soul through the eye of needle. Senses must be synthesized with the stuff of stars and words from the wise. Those who see acts of faith as superstitious will never satisfy their search for what is truly delicious. Fruit trees spread their seeds through the sweet nectar we all savour, and the core key to salvation shares a similar flavour. A sort of childlike wonder and serenity is necessary to soar beyond the squalor and shine bright, for shadows cannot scare those whose hearts are made of light.
ק - - - - - - - - - - - - - - - - - - - - - - - 𐤒
he treacherous hare scampers off into the dark, leaving you to the test of a fresh start.
Thinking through everything you’ve been taught along your travels, you realize that if Wonderland’s creation story is true then there must be two ways to navigate its terrain.
If that which is below was made to mirror what is high, then anything that entered from the bottom must be able to escape through the sky.
Taking a seed from your pocket, you plant it in the damp earth and tell it the tale of its birth. Instantly, a tree bursts forth and erupts through the dirt, causing a cascade of soil to tumble down as it ascends through the ground. Grabbing a clump of earth, you start scaling the branches until you’ve reached the top of its crown. Then you take a bit of soil, moisten it with your spit, add a second seed, and secure it among the twigs. Again, you tell it a tale as old as time and soon are able to continue your climb.
Repeating this cycle using different words that activate the same underlying potential, you eventually break free into the night. The taste of fresh air is a welcome respite, but you’re not done quite yet! You carry on planting trees until your hands are sore and you’re swaying in the breeze. Head among the clouds, you can see the totality of Wonderland—everything from the maze to Aunt Hillary’s cabin and the Town of UM.
Dawn comes as you triumphantly transcend into heaven, ready to begin the first and final chapter…
ר - - - - - - - - - - - - - - - - - - - - - - - 𐤓
alue resides in the heart. It is the vital guide that no master can teach, for some things must be experienced very personally before they can be known. That’s what this grand voyage is all about—its a vivid visit into the visceral realm of meaning and unknown ventures. Without the fool as volunteer there can be no call, no fall, and no expansion. The decision to step beyond the veil and pursue enlightenment is only viable when there are shadowy villains to vanquish and visions of victory. As a character in a story much greater than fiction, you are a vessel for the charm that activates by relation. Vitality is the virtue of the vagabond. The valiant ability to take life in stride, stretch oneself wide, and sink their teeth into the vastness of reality. The hero’s vulnerable naiveté is also the source of his strength, for every vector he encounters on the road to wisdom (or Tree of Life) he multiplies tenfold. Every zero needs something to press up against before it has any value.
שׁ - - - - - - - - - - - - - - - - - - - - - - - 𐤔
ay up high in the wide white sky, you wind your way out of Wonderland. The bright light of home a welcome sight for sore eyes. You wander into the world with a handful of seeds and three eternal questions on your mind:
Who am I? Why am I here? What can I will?
No amount of wisdom can work out the answers. We set the whole wheel of creation in motion just to get a taste of that which is without—all the empty space which gives the signs their shape. Watching for patterns, we begin to use symbols, writing what we witness with the promise of return. We use “X” to mark the spot and wear a cross to signify a greater will. Waking from the womb of the whimsical wood and walking into the wild wanting to find our worth and grow wings? That’s what life’s all about.
תּ - - - - - - - - - - - - - - - - - - - - - - - 𐤕
our journey ends here, traveller. Yet every epilogue yields the start of an even greater adventure. What comes next from the characters composing these chapters is yours to explore. I’ve spent the past four years creating a self-contained system of philosophy as an offering to all, and now it is time to put the story aside and begin expanding my horizons. The mission of this series is far from complete, it’s only just getting started!
ψ - - - - - - - - - - - - - - - - - - - - - - - Ψ
I hope you’ve enjoyed our journey down the rabbit hole, and I would love to hear any feedback you have to share. This series of mine is finally complete, but there is always more to come. If you would like to keep up with me and find out what I’m up to or when I release next, please subscribe to this series and follow me on X or Instagram. If you wish to share your thoughts, you can email me at janeblooms8@gmail.com, or leave a comment below.
Thank you so much for visiting Wonderland. Especially you who have been here from the start.
ω - - - - - - - - - - - - - - - - - - - - - - - Ω
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