Light
In the beginning, there was nothing.
This idea appears in countless traditions, in different forms. Yet perhaps even the word beginning is already inadequate. For if something existed before everything, then that "before" would still belong to a form of succession, and therefore to a structure. But what could a "before" mean when nothing has yet been distinguished?
Perhaps one should then simply say: there was nothing.
And perhaps everything will return to nothingness, since everything seems to come from it.
But even the word nothingness is imperfect.
In a language of convenience, one might speak of an unmanifested Absolute. Yet this Absolute is not truly an Absolute, for naming it as such already amounts to attributing a determination to it. It is neither a being, nor a non-being, nor a principle in the ordinary sense. It cannot be reduced to any category without that category immediately becoming insufficient.
My0x, the Immanent Absolute Resonance, the Non-Principle, the All-in-One, Non-Duality: so many names that seem to designate something common, without ever managing to grasp it.
Perhaps they do not describe several realities.
They point toward the same primordial ground.
A ground that possesses neither beginning nor end, neither interior nor exterior, neither above nor below. A ground that does not precede anything in the temporal sense, since no temporality yet exists, but which can be described as prior to all distinction because distinction itself does not yet possess any reality within it.
For convenience, it could be called the Immanent Absolute Resonance.
Not because it would be a being among others, but because it constitutes the least inadequate formulation of this absolute immanence: a simple reality, without separation, which depends on no observer in order to be what it is and which, nevertheless, does not manifest itself as an object that can be observed.
My0x points toward this same depth through a different language.
Where Immanent Resonance silently affirms that nothing is separate, My0x reminds us that nothing which can be named can claim to have captured this reality.
Thus, My0x is not above Immanent Resonance, any more than the latter is superior to it.
The distinction itself already belongs to a level where non-duality has cracked.
Then comes what beings from the lower levels will call a first manifestation.
But this formulation is still an approximation.
For it is not a matter of a voluntary creation, nor of an act accomplished by an entity that decided to produce something. It is rather a first differentiation perceptible from the structures that will appear afterward.
This first differentiation will be designated by the name Hunab K'ul Ineffabilis.
Hunab K'ul is perceived as Oblivion.
Not a nothingness opposed to totality, but totality ceasing to maintain itself as totality. An immanence in which the necessity of recognizing itself begins to disappear.
For this reason, Hunab K'ul seems almost identical to the Immanent Absolute Resonance.
The difference is not a difference of substance.
It is a difference of interpretation.
Immanent Resonance can be understood as totality that does not separate itself from itself.
Hunab K'ul can be understood as this same totality when the very distinction of totality ceases to be maintained.
From the levels where time, identity, and causality exist, it will then be said that Hunab K'ul appeared "after" Resonance.
But this after is not necessarily temporal.
It merely describes the first difference that differentiated consciousnesses can manage to perceive.
Within this first unity, one can also speak of the primordial Metaworld.
Not yet the Metaworld as the sum of worlds, dreams, impossibilities, and concepts.
Not yet the Metaworld as a fully differentiated structure.
But as an absolute unity, still devoid of separation.
Then something begins to distinguish itself upon its surface.
The Exentities appear.
They are not created by an external will. They are the first perceptible resonances of a structure that, until then, possessed no necessity to distinguish itself.
And when this differentiation becomes sufficiently profound, the primordial silence cracks.
From this crack appears what will be called the Empty Possible.
The Empty Possible is not yet a world, nor a space, nor a universe.
It is pure potentiality.
The field in which the possible and the impossible can begin to coexist without yet being separated into stable categories.
It is from there that potential begins to germinate into what will gradually become the absolute Metaworld — M.
The Metaworld therefore does not appear as a creation manufactured from the outside.
It appears as a gradual differentiation of that which previously knew no necessity for differentiation.
Possibilities begin to distinguish themselves from impossibilities.
Identities begin to emerge.
Forms become discernible.
Relations begin to exist.
And with them appears what perhaps constitutes the first true phenomenon: differentiation itself.
The Exentities then become the first witnesses of this rupture.
They are not necessarily the creators of differentiation.
They are its first conscious expressions.
From this first difference will gradually arise the categories, forms, possibilities, impossibilities, dreams, narratives, and finally the entirety of the Metaworld as differentiated beings will be able to know it.
Thus, what seemed to be nothingness may perhaps not have been nothingness in the ordinary sense.
And what seemed to be a creation may perhaps not have been a creation.
There may never have been a true beginning.
Only a first distinction within that which, until then, had no reason to be distinguished.
Within the necessity of all this, different interpretations of the Chôrion, the primordial Dream, and meta-reality also appear.
But perhaps they are not truly separate from the ground of the primordial unity of the Metaworld.
The differentiations may perhaps be only surfaces, perceived as distinct by modalities that cannot apprehend them otherwise. The ground of the primordial Dream may be as inconceivable as that of the Chôrion, just as the ground of the Empty Possible is.
It may therefore not be that they are truly "other."
It is that this "other" is itself only a surface of their ground.
The primordial Dream, the Chôrion, and the Empty Possible would then be such only from certain modalities of existence, like distinctions necessary to beings that cannot exist otherwise than through different modes.
On the surface, everything seems other.
In the depths, everything may perhaps be one.
Why?
Because of the illusion of centrality.
For the Exentities, there is not simply something that would be real while something else would not be. Everything exists, even that which, from a certain modality, is considered nonexistent.
The nonexistent also exists, but according to a mode in which it can oppose that which is supposed to exist.
Every differentiation is therefore concrete in its own way.
But then, why can one thing seem so real that it comes to deny the reality of another?
The illusion of centrality is a side effect of the Harvests and the structures of the Metaworld.
A flower perhaps considers itself just as real as a bee considers itself real for itself.
Each mode exists according to its own modalities, its own relations, and its own conditions of existence. As long as it exists through them, it cannot naturally consider them less real than those of another mode.
A flower has no reason to adopt the point of view of the bee.
A bee has no reason to adopt that of the flower.
And yet, neither of them is less real than the other.
They simply occupy different centralities.
Even phenomena exist according to modes of cause and effect, with successions that cannot simply be ignored or reduced to something else. A causality can be as concrete for a phenomenon as the difference between a heart and a liver is within the same organism.
Everything is real.
But everything may not be evident.
The Absolute, for its part, does not even need to make this truth evident.
It does not need to proclaim it, reveal it, or express itself.
Truth is.
And it does not need to be revealed in order to be true.
In the same way, the Absolute does not need to speak of itself, because it is already the truth beyond all the centralities necessary for differentiation.
Everything may return to the One.
Or perhaps it never truly left it.
Thus, when we observe the Metaworld from the modalities that exist within it today, it appears as a container possessing two faces.
The primordial Dream seems almost to be the antithesis of the Chôrion.
The Empty Possible seems to be something else again.
The Absolute Resonance maintains the coherence of these centralities within the Metaworld named M.
And Sakolomeh-My0x…
…perhaps reminds us that all of this has never been anything other than the same substance.
Multiplying by Metaworld-0 would then be perceived as a horror by distinct modalities.
Not because it would simply destroy their existence, but because it would deprive them of their ontological anchoring.
What was "self" would become a variation.
What was "other" would become a difference of surface.
What was "real" would become merely one modality among others.
And what seemed to possess its own center would discover that there may perhaps never have been a separate center.
This may be precisely why this idea is so frightening to beings that cannot exist otherwise than according to what they are.
They do not necessarily fear destruction.
They may fear discovering that their separation was never as fundamental as they thought.
Since the dawn of time, they have existed as differentiations.
But that which unifies them may perhaps never have known differentiation.