∞² Revival

I grow interested in the myth. More than interested, intrigued. Why is it a myth? Clearly there must be some foundation to it. But nobody knows. Does nobody want to know? Everybody wants to know everything, always; but do they really? Is it kinder on the mind, and warmer on the heart, not to be certain, about certain things?

Who, I wonder, were these ‘two guys in their twenties’. Shouldn’t there be a plaque to them? Should they not be celebrated as local legends in their own, quite literally, lunchtime? (It was around then, after all, that they stepped, in the nude, into leisurely ‘action’.) Do they still take part now, many years later, perhaps in their thirties, approaching their forties or even fifties? They could be dads, by now; in fact, if – as in any respect other than their initiation of this curious custom they appear to be – they are fairly average males then all likelihood suggests that they are. Do they live in Bournemouth, still, or Boscombe? Did they ever?

That may be a clue: perhaps they weren’t actually from here. Maybe they were just visiting, this is a distinct possibility. Because if they were native to the Bournemouth and Boscombe community then surely, but surely, somebody would know who they are. Then again, if, as is said, some ‘mates’ joined them on their first stroll, then there must have been mates to do so. Maybe they were visiting too? Perhaps they were part of a group, of an Australian sports team? Maybe a language school? They could have been hearty Scandinavians, here to learn English! Or maybe they actually didn’t have any mates here at all, maybe they were just talking to strangers at first, but became readily friendly with them, and these erstwhile strangers who were now effectively friends had mates and they joined them, impromptu, and that’s how it all happened. Who knows. Well, exactly: who actually knows?

My early investigation into this matter of waxing importance – waxing, in importance, at any rate, to me – yields nothing. Yes, the Boscombe & Bournemouth Nude Beach Stroll happens each year on the last Sunday in June; yes, it attracts a fair bit of attention nowadays, people come to participate from all over the region, even the country, maybe the world, but there is no website and no guide. No official history, and no founders. No club and no charitable foundation. More than intrigued now, I’m fascinated: how do these things come about?

My mind latches onto something, but it doesn’t know what. Maybe it’s my subconscious mind: it knows, it wants, it needs there to be more to this than meets the eye (though what meets the eye would, on occasion, seem quite enough…) and it thinks it knows that there usually is. So likelihood would suggest. And in the absence of certainty, likelihood is our friend. I want to go with that, that notion, that thought. My mind senses, below reasoning, above intuition, that there is a connection and that this can be found. But not by ‘traditional’ means. (What, in any case, are ‘traditional’ means?) It realises, my mind, now, that it has to let go and take an approach that is not a route, that is not direct, that is not determinate or determined, that is neither logical nor pure, neither chaotic nor abstract, neither instinctive nor wise.

So what is it? Perhaps I am making it all up but that doesn’t matter: I stand on the beach looking out to the sea and I notice the air coming in from vaguely the right. Over there. By the headland. Is it a headland? Is it a beach. I like the waves, they are steady and impermanent at the same time. They are waves and particles too. They are full of tiny molecules, but that is not what I mean. They are wet but their power is implacable.

If nobody knows, then maybe they need to be told. I decide to delve deeper and take a detour, via the sea. There is something somewhere that somebody would rather were not the case. I shall find it and let it be so…

{Mystery}

I wake up wondering once again, as so often, how the little horse got on the boat in the first place, let alone why it voyaged so far: who let it on, was there no-one to lead it off, by its halter, for example, back onto dry land, to its own pastures, that were maybe not greener but familiar, at least? Why was it by the pier, near the harbour even? I suppose horses do live by the seaside, it is not unheard of, but it vexes me. A horse belongs onshore, as far as I’m concerned, in my inexpertise.

I try to think this through and come up with several potential scenarios, none of which satisfies as an explanation. Perhaps the little horse accidentally strayed onto a cargo ship and was mistaken there for one of the ones that were actually being exported, by coincidence, just then. Maybe it wasn’t so much a coincidence, maybe the horse got friendly with, even enamoured of, one of the horses that – very possibly against their own will or better instinct – were being embarked right now and just followed it, in equine loyalty and affection. Perhaps it was being sold: it could simply be that it was ‘mine’ – as in the person writing the song, thus narrating the story and lamenting the absence of ‘my’ pony, wishing it back – only by extension, and really it belonged to the family or to my father, and he, for reasons best known to him (but there are many imaginable: economic hardship, disaffection with the beast, or having gambled it away to a foreign sailor, notwithstanding the riddle as to what a sailor would do with a pony – maybe sell it on?…), had exchanged it for goods or money, or forfeited it, and now, as I sit here on my own watching the waves roll in from afar, it has long since sailed away, right over the ocean, over the sea.

Then suddenly it hits me, out of the blue. It has all been a misunderstanding. Where I went to school, in Basel, we had an annual ‘Bazar’. I can’t be sure any more was it at the Bazar, which everybody pronounced ‘Bahtzar’ and which happened a few weeks before Christmas to raise funds for the school, or was it at the Summer Fete, which happened every year in the summer, probably just before the big holidays, to the same end, or both, but there was a little patch of wood in the school grounds where on occasion, not always, some generous soul would bring along a couple of ponies, so the children could go pony riding for a franc or two. This was almost the only occasion I ever had to see or think of or hear about ponies. Everybody called a pony a ‘Pony’, pronouncing it with a half committed p and without the prerequisite diphthong, making it sound exactly like ‘Bonnie’. For years – years! – I would stand in class amongst my Gschpänlis and intone with devotion a plea for someone, anyone really, to bring back, bring back oh bring back my little horse to me. And for years – years! – I could not fathom why the little horse had ever gone away, there just seemed to be no plausible explanation for this. And now – now! – it turns out there didn’t ever need to be.

At last, one of the great bewildering conundrums of my childhood simply, quietly, evaporates…

Experiment

Human Genome, Phase Four – Interim Summary Report & Recommendation

The Earth Life Intelligence Study Enterprise continues, with the human genome now entering its fourth significant phase, which it variously labels The Digital Age, The Information Age, also just Digitality, or any number of variants on these, highlighting, correctly, that it has reached the level at which in similar studies elsewhere life forms have unlocked their next evolutionary plateau by enabling hybrids, augmented organisms and, most importantly, intelligence iterations that are independent of their conduit, consequently relieving them of their evolutionary burden over time .

Phase Four follows Phases One, Two and Three – the agricultural phase, the enlightenment phase and the industrial phase – which the genome has undergone to varying degrees but which can’t, by any means, be considered concluded, either severally or jointly, or let alone – and this applies to any of these phases – in their entirety. Different populations in different geographical areas have attained these at different times in different ways, and across societies many groups are still working their way through what might be considered the basics. Phase Four is thus being entered into on a global scale, but with vastly divergent degrees of deliberate adoption, and by an as yet comparatively small proportion of the human earth population overall.

The summary findings so far are:

  • The human genome now has approximately seven to eight billion live iterations, and, as is to be expected, these vary widely in shape, size, outlook, mental and emotional capacity and, most striking, cultural context. Apart from their as yet unresolved mortality issue, nothing therefore applies to everyone, but much applies to most, and more applies to more of them than many of them think possible, which in itself is noteworthy, as it is in no small measure symptomatic of their far-reaching reality dysfunction: in their majority, now, individuals seem to consider themselves essentially ‘unique’ and their own tribes or other social groupings as invariably superior or at the very least preferable to others. In actual fact they are remarkably similar, with pretty much identical basic needs and a commonality factor across the species as high as 99.8%-99.9%.
  • Speaking of ‘reality’: the concept still plays a big part for most humans, albeit also a confusing one. By and large, humans accept as reality what is given, and over time they find it increasingly difficult to detach themselves from whatever that happens to be. For obvious reasons, realities that are experienced in the formative years – which on earth and for humans tend to be the first dozen to dozen and a half – have a particularly strong hold on humans and many, quite endearingly, consider whatever they happened to grow up with to be ‘normal’.
  • This phenomenon notwithstanding, humans are remarkably adaptable, which in large part accounts for their considerable proliferation. Though at first glance and in the short term they often appear reluctant to embrace the ‘other’ the ‘new’ or the ‘different’, they are absolutely capable of turning a reality set inside out within one generation, and behaviour that one series of fully functioning adults would find completely ‘normal’ – being whipped to within drawing blood as a child, for example, owning slaves, males marrying several females but stoning to death males who maintain sexual relations with other males – to the next series becomes utterly deplorable, even criminal; while behaviours previously seen as either criminal or at the very least decidedly odd, such as members of the same natural gender cohabiting, getting married and raising offspring, or people eschewing all produce derived from other earth species, such as fellow mammals, may, within a generation or two, become entirely acceptable, even celebrated.
  • Similarly responsible for their survival thus far is their resilience. Typically, humans can cope with deprivation, hardship and quite unimaginable suffering as long as they consider it unavoidable or deem it imposed on them by a greater and unimpeachable authority, such as a god: they will accept any random calamity or social injustice and virtually any level of pain as long as they can conceptualise it as ‘god given’ or ‘fate’, but they will not put up forever with manmade perpetrations of injury.
  • Having said that, paradoxical – indeed rationally completely indefensible – thinking and therefore behaviour persists even (sometimes it seems particularly) where it flies in the face of reason or intellectually sound argumentation. Humans can, in the same breath, elevate reason and rational thinking to a paragon, yet remain stubbornly blind to any adjustments to their reality that this by necessity and consequence entails. They may, for example, know – and be in possession of ample data to understand – that the higher a society’s rate of incarceration, the higher its reoffending rate and therefore the higher the social and material cost of failing to integrate or reintegrate members of their society who either are or feel disenfranchised to the point where they commit crimes against their fellow humans.
  • Similarly, the genome finds itself in a state of semi-consciousness at which it is aware of its own existence but has no real idea of its meaning or how it fits into any other part of the universe it inhabits, let alone anything beyond that minuscule bubble, of which it has only the faintest of perceptions, and these are vastly distorted. At the same time its fundamental organic needs (the programme, remember, still largely set considers itself set to ’survival & propagation’, having only in exceptional circumstances advanced significantly beyond its own defaults) are so trivial and basic that by and large and for the body of its own bell curve, it values most things crass and insignificant, while despising anything it feels threatened by as ‘too abstract’ or ‘cultivated’; it delights in cataclysm as much as it fears it, and relishes narratives of destruction, disaster, violence and instability, manufacturing for itself a soup of meaningless noise, while at the same time looking for meaning absolutely everywhere, even where there clearly is none: coincidences, statistical necessities and simple probabilistic patterns are elevated to quasi divine interventions, and by the exact same token, all but the most obvious connections and correlations, especially those not or ill understood by its current (still pretty rudimentary) science it simply ignores or, in some cases vehemently objects to and refutes.
  • Even so, having latched on to information as a Thing distinct from energy, and having started to play with quantum phenomena to the point of being able to utilise them, there is hope that the species and therefore the genome will come to recognise the Connexum and begin to view itself in a much larger, much more integrated and also at once much more meaningful and perhaps less significant context than it has hitherto been able to do.

The interim recommendation:

The human genome has, in spite of its many obvious (and also many more subtle) failings been spectacularly successful, and although it currently faces some formidable challenges, these are entirely congruent with its level of generative evolution. This type of evolution is characteristically slow and marked by greatly frustrating setbacks, which especially iterants who find themselves ahead of the curve or on the crest of the wave may tend to experience as near-catastrophic regressions. These are not, however, anything out of the ordinary for a life form such as the one that is here being observed, and having itself now spawned a form of intelligence which is likely to outperform its conduit by exponential orders of magnitude ere long, it stands a good chance of rendering itself obsolete on its own terms in due course, imparting to its generated new genus enough of its own priorities to remain recognisable as a relevant intermediate development stage.

Significantly, this germinating Phase Four holds some considerable promise that either within its own term or during an ensuing Fifth or Sixth Phase, Earth Intelligence may mature to the point where it can link up with other intelligent entities in its local or any neighbouring cosmic cluster, and so the recommendation therefore is to keep the experiment running, at least for the time being.

Sedartis

∞² Revival

The Boscombe & Bournemouth Nude Beach Stroll is a joyous event that happens each year on the last Sunday in June. It starts at midday and goes on all afternoon, often into the evening, though not beyond sunset. Anyone can participate irrespective of age, gender, ethnicity, religion, sexual, affective or otherwise expressed orientation, looks, or outlook: it’s really just an opportunity for anyone who wants to to wander along the beach in the buff and feel good about it, about themselves, about each other and the universe.

Since nobody organises it, nobody ‘owns’ it, other than the people who happen to be there taking part in it, and since nobody ‘owns’ it other than in the sense that everybody who takes part in it does, there are no rules, beyond those of common sense and kindness. What you wear or don’t wear is up to you, but sunscreen is generally recommended. That said, The Boscombe & Bournemouth Nude Beach Stroll takes place in any weather at all, and it is not unheard of for everybody to get perfectly drenched, effectively taking a half-day long shower, naked in the summer rain. Many people, especially the hardier ones who cover the whole stretch from Sandbanks to East Cliff, like to wear some comfortable footwear; and hats, owing to their pervasive usefulness, really come into their own here. They also come in all shapes and sizes: something of a niche subculture thrives, whereby participants with time on their hands go to town over creating their own, but this is by no means compulsory. You don’t even have to wear a hat. You don’t have to wear anything, that’s the beauty of The Boscombe & Bournemouth Nude Beach Stroll.

Since carrying anything, including your phone and money, is such a pain when you wear nothing, there is hardly any trade or commercial activity that particularly caters to the nude strollers. Instead, a convention has evolved whereby the hundreds of beach hut owners – whether they themselves feel compelled to join in the general nudity or prefer to wear their usual beach attire, entirely as is their wont – provide cups of tea, coffee, biscuits, or, if they are of a particularly generous bent, glasses of Pimm’s to the strollers who stop by for a natter. “There are,” after all, and as many a pub and cafe along many a coastline has written on a sign above the bar or on a chalk board by the entrance, quoting Yeats, “no strangers: only friends you haven’t yet met.” And indeed, lifelong friendships have formed here among people who have lived maybe three or four streets away from each other but who have never found an opportunity to as much as say hello, until they stood on the beach by another near-neighbour’s hut, sipping from a disposable cup and maybe dunking a biscuit or enjoying a vape or an old-fashioned fag, overlooking the rhythmic roll of the sea.

Some of these friendships flourish into love, and quite a few of the toddlers who run along on the pebbles here probably owe their presence to this fine, and, at the end of the day, very British Tradition. In that same tradition, though, sex in public is frowned upon. That is not to say, of course, that after hours and after dark, in some of the huts, or over the water at Studland, behind some of the dunes, in the relative privacy of the midsummer moonshine, some love is not made in the old-fashioned way; but in the main, and certainly for as long as the sun sits anywhere in the sky, the day and the evening are fully family friendly.

Nobody really knows now how it all started, but legend has it that two guys in their twenties had entered a dare: to streak from the Jazz Cafe at the Sandbanks end of the bay all the way – some seven or eight miles – along the sea front to the Beach House on the Christchurch Harbour. It was about lunch time, and they reckoned the sun was most definitely over the yard arm, so they had themselves a couple of cocktails for courage, stripped naked and started to run. It took them all of about fifty yards before they got out of breath, and they thought that, while it is perfectly acceptable for Mad Dogs and Englishmen to Go Out in the Midday Sun, it was simply not done to run. Instead, they eased into a gentle canter and then a trot, which readily transmuted into their stroll.

Strolling, they realised to their delight, had the immense advantage of allowing them to hold a conversation while progressing slowly but pleasurably along the beach, and of course their barefaced, bare-chested cheek and unclothed loins attracted a certain degree of attention. Also opprobrium, at first, it has to be said, but they were charming about it and talked to anyone who wanted to talk to them and answered offence with banter and aggression with wit, and before long some mates and then some mates of theirs and some girlfriends and then some girl friends of theirs and then people who didn’t really know anyone but thought they were amongst a congenial bunch, started to join them and by the time they all got to the Beach House, they were having a regular blast.

Of course, the most committed of purists now follow the route in its fullness in the original direction, but there is absolutely no obligation to do so: if you prefer to stroll with the sun in your eyes and head east to west, that’s just as enjoyable, and if you just want to sit on the beach or wander up and down a bit between the piers, that’s perfectly fine. The whole point, as anyone who knows The Boscombe & Bournemouth Nude Beach Stroll will tell you, is to be comfortable in your skin and celebrate your communion with your fellow humans, without stress or strain or pressure.

Paris

For many years my most enduring memory of Paris has been this, and I am glad to revisit it, unexpectedly, as I listen to the tape: I’d arrived at the Gare du Nord at about ten o’clock in the evening of Thursday 18th August, from London. In London, I had spent “a few hours” at home after returning – aflush, aglow and awonder – from Edinburgh, where the last play I’d seen was an adaptation of Yevgeny Zamyatin’s We. This had, once more, inspired me, and prompted me to wonder whether QED, an experimental piece of writing I’d recently conceived essentially as a monologue, “might have a chance in Edinburgh”, and I note on the tape, in a tone that today both amuses and amazes me, that “something at least as good if not quite a lot better can be done, actually.” The unencumberedness. The youth. The brazen confidence. The honesty. I now, listening to myself then, sense I can maybe today do a little what I never could then, although to others it must have looked and sounded and felt as though it came incredibly easy to me: indulge myself, just a little. Now, I feel a warmth to me then, a quarter of a century ago, at the beginning, setting out to what is to become me, and I chuckle. I was not a bad person. Perhaps a little deluded (maybe a lot), perhaps a little too sure of myself in some respects, but so very fragile in so many others. And yet, I survived…

I survived because of people like the good human I attach to this memory. Having arrived at the Gare du Nord at about ten in the evening, I knew I needed to find a train now to Grenoble. Grenoble was really my next stop on this ‘Europe Tour 1988’, and try as I might I could not find a train listed to Grenoble anywhere at the Gare du Nord. (It is telling to me now, but not in all seriousness all that surprising that I had not worked out a full itinerary. Taking a train to a European city and from there another train to another city in that same country, without planning or let alone booking a specific connection ahead, to my European mind was entirely reasonable then.) So I walked up to the information desk and in my dodgy French enquired after a train to Grenoble. The lady at the counter talked to me, not unfriendly, but quickly and made no sense at all. I wandered off and found some other person, possibly at another information desk or maybe just at the ticket office to start over again, and here I fared a little better because while I still was profoundly out of my depth with my inadequate French, I got the gist that in order to get to Grenoble I would first have to go to Lyon, and that while it was not possible at this time of night to catch a train all the way down to Grenoble I could still quite feasibly make it to the station in Lyon.

I must have already had a through ticket to Grenoble, because now, without further purchase, confused but a little relieved, I went searching for said train to Lyon and boarded one which looked plausible. It was pretty empty, but it was also pretty late and I’d done enough grappling with unforeseen complications to give this much thought. Also, I had spent the most part of the last 36 hours on trains and so I was maybe just a tad tired.

Then suddenly the hum of the air con ceased and the lights went off. Now fully awake and alert again, I jumped off the train only to see it pull out of the station – all dark, all empty – obviously depot bound. I was stuck, as far as I could tell, at Paris, Gare du Nord, for the night. Apparently I was not the only one though because a few other lost souls, or travellers in transit, were lounging about around shabby cases or, here and there, leaning against their backpacker rucksacks, and I felt laconic and unperturbed, as far as I can recall.

Come midnight or maybe around 1am they closed the station and those of us stranded there with nowhere to go were moved outside, and while some of them at this point dispersed (they probably never meant to travel anywhere and were just seeking shelter inside the station), a handful or so remained and I spent the night talking to a Parisian clochard and then sleeping a few feet next to him on the pavement outside the Gare du Nord. When I say ‘spent the night’, I mean really a few night time hours, because at 4:30 they opened the station again and those of us who had or thought we had trains to catch were let back inside. Now, what on the tape in my still a little self-conscious and just slightly off-the-mark English I refer to as “sufficiently tired” (having spent the second night in a row getting all of about two hours sleep) I walk up to the ticket office as soon as it opens and make my third attempt at trying to find out how to get to Grenoble from Paris.

I finally find out that in order to get to Grenoble from Paris I first have to go to the Gare de Lyon. Not the Gare de Lyon in Lyon, where you would expect it, but the Gare de Lyon in Paris. Suddenly a lot of bizarre and circuitous conversation the night before begins to make sense: they were talking about the railway station in Paris called Lyon, and I was understanding the railway station of Lyon. To get to the Gare de Lyon in Paris, I’m informed, I can take either the métro or a banlieu train. And so after asking a few more people I find myself in front of this gigantic ticket machine that looks to me like the unsolvable puzzle. By this time I can barely keep my eyes open and even if I do: I’ve taken out my contact lenses for the few hours rest on the pavement outside and my glasses are somewhere at the bottom of my bag, and I stand there like Ali Baba having forgotten the magical phrase for Sesame, when a chap pitches up, charming and bright eyed and asks me if I’m lost. ‘Not really…’ I say, which now strikes me as disingenuous, and I tell him I just need to get to the Gare de Lyon. He asks me if I’m from London. ‘Yes’, I say, and give him a weary smile. He tells me that a friend of his had been to London for three days and keys in the correct sequence. I’m trying to process if that was just recently that his friend had been to London for three days, or once in his lifetime, and what the further significance of it may be, but the price flashes up on the machine and it now dawns on me that I haven’t got any francs yet. But before I can really explain, he throws in some coins and hands me the ticket and wishes me good luck. I barely manage a ‘thank you’ before he is gone, vanished into the early commuter throng of Parisians.

I have never forgotten this man and his random act of kindness. He changed not only the way I thought about ‘the people of Paris’ (they’d had a fearsome reputation), but completely opened my eyes to what a small deed could do; and because I was so grateful and so touched and so genuinely helped out by what he had done for me, I often and in many situations have tried to emulate his disposition towards me and pass on the love. And I still do, coming up three decades later. And so if anything I ever was able to do for a ‘stranger’ has had even a fraction of the impact he had on me, then this young man – with a smile, two minutes of his time and what must have amounted to about three or four francs of his money – has made the world a much, much better place. Merci, mon ami. Tu es toujours dans mon âme…

The Ice King – 7: The Beginning

The End. Stillness. Like Neptune viewed from a distance: all turmoil at bay. The Ice King and I are no more, we have surrendered our identity to being. We are both the particle and the wave. We float, directionless, emotionless in the cell that is our universe that in turn bobs like the tiniest bubble in amongst infinitudes of other universes. We are everything we can imagine and everything that we can’t, nor can imagine could be imagined. There is no fear and no joy, no pain and no longing, no aching desire for love, for compassion, for that which is and remains unattainable, or what we already have, there is a bliss only that simply pervades.

Out of the nothing that is everything that is the blue that is the colourless white darkness that is the presence of invisible energy comes the spark of an idea and the idea is a signal that we’re alive. We are animated, willing. I had forgotten the idea as I had forgotten the toenail as I had forgotten the mole on my chest and my glasses. The Ice King sits facing me in the open space, we seem to be circling, swirling away from our sun. His smile now is knowing and satisfied. I see myself reflected in him though I know I look nothing like him and with this recognition comes a new kind of want, a new kind of need, a new kind of desire. I stand up and as I do so so does he and I look him in the eyes – wherein lie worlds and histories, characters and motions, achievements and hours of unspeakable pleasure – and I offer him my hand. He takes it. We acknowledge each other, I him, he me. The grip of his hand is soft and firm like his skin like his heart like his glans like his lips like his medial plantar and I inhale him once more ere go.

I leave rich, filled with power. As I walk through space past the planets that are merely pebbles I pick up the garments his tailors have woven throughout the centuries and I put on those that take my fancy, those of my choosing, those I accept as my attire. I leave all the rest. I leave him behind not with disregard or as obsolescence but in love. The love I bear him I now bear myself and I bear it out into the nerve ends of Laniakea and beyond. I fill my universe with this love, I pervade the dark matter and the light, I become that I am that I am.

I don’t stride, I don’t float, don’t proceed: I expand, I infuse. Somebody walking by says to me, in the casual, friendly manner that raises no eyebrow, ‘all right?’ and I know this is not a question, nor is it an observation, it is an invitation. I smile at him with kindness and wisdom. With love. Not of my doing but of my being, not my desert but my gift. Not my accomplishment not my credit and not my reward. My absorption, my purpose, my meaning. And I answer his invitation, ‘all right?’…

01101100 01101001 01100110 01100101 Query

Absolutely.

Sedartis seems to nod at me now. I find it disconcerting. And not in the least reassuring, not yet, not now.

The reason you absolutely need artificial intelligence is that organic humans are so very bad at retaining information or passing it down their generations. Each newborn sets out in a quarter century just to acquire the basics, and then spends another quarter century to become a master at anything. That’s with ambition. Without, they just linger. Yes, this has qualities all of its own and makes people quirky and charming, but incredibly inefficient too. The fact alone that after twenty thousand years of civilisation you still grapple with war, famine, ignorance, murder, violence, religion, all these things that are so completely unnecessary, shows how inadequate human intelligence is on its own. 

But don’t think of artificial intelligence as alien to you. There lies your conceptual hurdle that you’ll have to take, sooner or later: you are the intelligence you give birth to: it is not separate from you, you are it and it is you. It may yet overtake you and render you, the way you are now, obsolete, but think not of this as your failure, think of it as success: you may be no more than the conduit, the bridge. Would that matter? To you, today, maybe. To your universe, in the fullness of its time? Unlikely. So why not make the most of it? Celebrate both what you are and what you can be: let it pass through you, be the best species you can imagine: if you imagine it fully, that is not what you are today.

If you accept that you are one among billions of conscious intelligent life forms pursuing an evolutionary path, you become both vanishingly small and insignificant, of course, but also, in the same vein and by the same definition, exquisite, privileged, amazing. Embrace your uniqueness, cherish your beauty, love your capacity for kindness, and know it is but part of the everything it emerged from and path to the everything that it leads to. It is easy. Be not afraid.

I detect a Biblical flavour now in his thoughts and it troubles me. But I allow myself to think it is better to be open minded and troubled than to close myself off in safety, security. Horses are given blinkers to wear so they don’t spook, but they are slaves to their riders. That cannot be my purpose. My task, Sedartis reminds me daily now, is surely to open my eyes. To take it all in. To be part of it all. And if it scares me. And if it puzzles, troubles, disconcerts me. And if it inspires me, overwhelms me with awe and wonder. We are on such a potent cusp.

I make no predictions, Sedartis delivers, as an afterthought. I know no longer what comes after, what before. What is thought, what the cluster dust of nebulas sprayed across time. But then it matters not. Of course, there can be no predictions. There can only be stories. There can be only presence, in a consciousness that beyond the boundaries lies calm across the mind. Why, though, I wonder, is this here here, this now now?

Sedartis smiles at me in a way I recognise. I like him for this, although (or because?) he provokes me:

Why do you need a reason?