Some poplar oyster (Pleurotus populinus) mushrooms I just found. This is the first time I’ve tried eating these, but it looks really good. As good as I may be with edible plants, I generally stay away from mushrooms. I stick to puffballs, inky caps, and honey mushrooms, and that’s about all of them I feel really comfortable with, so here’s hopefully adding another one to my repertoire. Going to cook it up for supper tonight.

It’s looking to be an exceptional year for most fruits. I see loads of hazelnuts ripening, and much more nannyberries and currants and hobbleberries than usual. Even the blueberry bushes seem loaded. Let’s hope we don’t get another extra dry August else they’ll all fall off before they’re ripe. I think the wild rice I planted is doing pretty good too. Oddly enough though, hardly anything in my garden is coming up.

I’ve been eating allot of cattail potatoes like I do each Spring when they’re in season. That’s what I call the starchy bit at the bottom of the shoot. I use it the same way I’d use a potato in soups and stirfries and such, and I don’t know if it actually has a name. Corm, maybe? Anyways, they’re good, I need to find a way to preserve them for year round use because they’d probably be my biggest staple that way.


I just got back from a course on canoeing at a local survival school. It was wicked fun, and I learned an awful lot, but it was so expensive there’s no way I’ll be able to go back any time soon. Poling canoes is real fun, I’m going to be doing allot of that on my own to get to some of the more remote gathering spots. The teacher also was willing to teach about survival skills not directly related to the course, like flintknapping. I found out there’s a source of chert nearby, too. There’s also a source of greenstone, which the local indians used to use to grind axe heads. Being able to make my own greenstone axe and chert knife will go a long ways towards being entirely self-sufficient. My most immediate project is to get a big bunch of birch bark though. That way I’ll be able to cover the wigwam I’m living in this Summer with that instead of the tarp I’m currently using. I had been using balsam fir boughs thatched over the roof, but they leaked in heavy rains, and recently the needles started falling out so I took them down and switched to the tarp.

After I went back home yesterday I went to go visit some friends and we decided to eat some junebugs, it was pretty delicious, but not nearly enough meat on them to make it worth it. May have been the way we cooked them though, since they sort of collapsed when we fried them. They tasted a bit like sardines.


It occurs to me that to you reading this on a screen perhaps in a house in a town, working at a business or going college probably limited in daily interactions wih other species to that of a pet or two, that all this philosophy full of jargon must seem very abstract and not related to day to day life.

But to me sitting here on our village land beneath the cedar trees it’s all very much in action. I can see our philosophy before me. I see the firs and think of where they came from and of the other ones competing with them, the trees parents stretching back for generations and all the influences that must have gone into its life. I see my goats grazing and its effect on our habitat, and can see each year the places I’ve gathered in the daylily patches and how long it will take to replenish what I’ve taken. Right now in Spring I’m paying attention to the sarsaparilla and wild strawberry plants, which both spread by rhizomes and live in the same habitats, sprouting and fighting for one another over territory. And I’m watching the baby goat jump up and down on a stump, playing withnits mother.

The Tiers of Logic

Once the senses have been rejected as a source of knowledge, there is a limit to the amount of knowledge that can be learned with absolute certainty. This is because all knowledge that can be learned through logic would apply to any possible universe and pokua as a creative force is essentially random for all purposes from within any universe. This is why we call it the original irregularity of being. It is comparible to a seed used in random generators in computing. Beyond this basic absolute logical knowledge, there are several other sets of knowledge with various levels of certainty of truth. We call these distinct levels of certainty the tiers of logic.

-The first tier is that of the void, since that is certain beyond certainty. The void is always there, since you can always go one level beyond, one level outside, of any concept you are talking about. But it also grants no information, is inutile,
-The next tier is that of Kolkam, pure logic lacking any conception of perception.
-After that are the Noble Goals. Pure logic says that value exists, but there are multiple valid concepts that could equally be value, and there is no reason any particular one is better than another. So the Noble goals are another step down from the tier of Kolkam.
-Then is the tier of Sai, which means worldly knowledge. It is knowledge which derives from the senses. Knowledge of any universe in particular, since it is impossible to know about the workings of any specific universe except from within it. This tier also has the knowledge of how our own minds work.
-Lastly is the tier of thought and hypothetical knowledge, and imagination.

Nothingness and the Seed

The concept I’m going to try to describe here is the pure void. It is impossible to actually describe such a concept in words since to give any definition to such a concept would be to abstract it, turn it into a ‘thing’ and it would no longer be the pure void. But you should be able to pick up on this concept I am talking about, even if it cannot be defined. Although I’d potentially say its inability to be defined is a definition, but then we’re breaking away from pokua, which is what I want to discuss here, and begining to talk about sama, which is another concept limited solely to that quality.

The existence of any thing is defined by its interaction with other objects. So an object that does not interact with any other object does not exist. Imagine a theoretical point outside of any universe, from its point of view nothing could interact with it, and therefore nothing would exist. This would be empty space, a vacuum, but still not quite the concept of void I’m trying to get at here. This hypothetical point, we call it pokua.

Our senses are imperfect. What we percieve is not a perfect reflection of reality. This applies on many levels. If the sun were to cease existing, we would continue percieving the sun existing for several minutes afterwards, simply because it would take several minutes for the light to travel here. This is the first level of imperfection, since we are not actually seeing the sun, but the light emited from it. The second level would be things like the blind spot in our eyes or how our brain drops the short second of blankness when we shift our eyes quickly or blink. The third level would be things like hallucinations, and with proper training (mostly meditation, because concentration works like a muscle, and meditation is no more than an excersize of concentration) its possible to conciously alter what we percieve. There are certain techniques whereby you can actually visualise an object just as well as if you were percieve an actual object, indistinguishable. What we percieve is not reality.provided our brains are functioning correctly, what we percieve is a model of reality, which is constantly updated with checks inputed by our senses. A good example of this is what happens when our model continues without the checks of the senses to guide it: we dream.

Senses are not something we can rely on to give us absolute truth. So in order to learn things that areabsolutely true, we have to reject the senses. Now we are left with only the void. Everything could be true or false, there is no value inherent to it, and nothing is proovable. We are back at that hypothetical point pokua. Except this time instead of everything being false, nonexistent, everything is indistinguishable from being true or false. Which is no different from eveything being false, because things can only have a truth value in relation to something else. If nothing is tall, how do we know something is short? If nothing exists, how would we be able to distinguish it from something that does exist? Everything being false is exactly he same as everything being true. Everything in this case is irrelevant, mu. There is no value.

But nothing cannot exist. It is impossible for there to be nothingness, the concept contradicts itself. There must be something in existence. So from any point of emptyness, something is always created. It doesn’t matter how, within any possible universe it is always impossible to know what happened before it. And there is always an outside beyond all universes, a point where nothing exists, from any such point will spring forh existence. This constant churning of creation is what we call pokua.

A pure void, where all things have equal value and the concept of truth or value is meaningless,is itself a meaningless concept. It is useless, it has no ‘ought’ to it. One cannot ask any question. There is no meaning, purpose, goal, what-have-you.

The essential question to a Ryup is something along the lines of ‘what should one do?’ or ‘what is valueable?’ It doesn’t really matter how you phrase it, the important part is that there is a question. And a question implies value. There must be some answer, some thing to be valueable, it is useless to presume there is no value. This basic assumption that there is value is the most basic premise from which all Ryup thought stems, that is why we call it the seed. We also call it the will, since value is a moving condition. Pokua may create, it may make random things appear, but they act because of the seed, because of will. Think of pokua like a bowl of water. Pokua as an act of creation would be tilting the bowl, creating an irregularity in the level of the water. But on itself, the level would be like a sculpture resting in the same place. It is only because forces like gravity exist that the water will seek to correct itself. The will is this force compelling movement to occur. And existence is synonymous with this movement. For without the interaction, the flowing back to level, things would be static and there would be no change. And that is what nonexistence is. Existence is not an object, or a property of an object, but a process.

 It is impossible to know this void, it is mu and irrevalent to the universe, but it is mutually indistinguishable the law ‘there must be something’. And that generation of things is the only effect this nothingness void has on our universe that is applicable within it. It isn’t a concious entity, it’s not a god, it’s not even an entity at all and it’s not a force like gravity. It is a fundamental law that must be true, for the same reasons as the anthropic principle. 

This principle is the rejection of irrelevance, when one rejects mu as a possible truth value for the concepts of existence and value themselves.
Someone once stated this to me in a way much better than I can ever phrase it, so I will quote him here: ” Any supposition that if adopted would render all choices valueless may as well be rejected because if all choices are valueless there is no point in distinguishing between choices, including the choice to reject the above supposition.” (He went by the name Pyrrite.)


The primary course of action is to follow one’s noble goal
-having a noble goal means one is a Ryup and can be debated.
If there is conflict in doing so,
-the first solution is fleeing
-the second solution is debate
-the third solution is (theoretically) combat
Should one suffer a dishonour to debate, they are shunned should their behaviour effect another person.

A Ryup is one who follows debate.
To pactice debate one must have a Noble Goal.
To have a Noble Goal one must pass a rite of passage.

A Noble goal must have these qualities;
-Derived from nothingess
-Universally applicable
-Not self-defeating

A rite of passage is working out a Noble Goal from nothingness under supervision of someone who was passed a rite of passage to verify the soundness of the logic.
A rite of passage is nessessary for a person to participate in debate because it gives amperson a noble goal and holds them up to its standard of ethics and ensures theyhave an understanding of logic.

A debate proceeds by stating the conflict, stating the lesser goals, and stating the Noble Goals of the participants.
Then it proceeds by asking ‘why do I want this?’ And working backwards until common ground is reached, or until invariable values have been reached.
Then it proceeds by listing all the various methods of satisfying those values in the most vague manner possible, and slowly crossing out the ones which conflict between the participants or with other invariable values.
Then it proceeds in a fractal manner making the various methods more detailed until one or several mehods are reached that satisfy the goals.

This is essentially the same as my older post ‘What is a Ryup?’ I just thought it was more clear written this way.


What is the meaning of life?

There is no teological purpose intrinsic to logic. Everyone can still accept the same facts about the universe and still derive different ethical principles because their values are different. So the question becomes ‘what is valueable?’ or ‘what ought one value?’ It is possible to work out from nothingness (pokua, as we call it) what things cannot be valueable, for example nihilism is not valueable because to reject the concept of value is valueless. But it is impossible to state that any one thing, asside from the concept of value itself, is valueable. So there are multiple Noble Goals, multiple sets of values that are equally valid since they are all logical and derived from nothingness and not self defeating.

My goal is Xuilte, so naturally I’m biased that Xuilte is the meaning of life, and here is my responce with that in mind.

Life is because if it didn’t live it wouldn’t exist. That is Xuilte. And it’s not a tautology. You can cease existing at any moment, any living thing can. But nothing can start existing, it is not an action nonexistent things can take because the ability to act is uniquely a property of existent things. So, by existing one has more potential than by not existing.

A cloud is not alive. Another cloud can be formed and be declared indistinguishable from that previous cloud. They could merge, seperate, disintigrate, or reform as many times as they would and never cease being the same thing. You can always start another fire, and it will stil be same same fire, not some seperate species of fire that will pass its traits down to and fire it progenates. Heretability, linneage, divataden. This is the important quality that distinguishes life.

For you or any other living organism alive today to be alive it means that all your ancestors up to the present must have lived atleast long enough to replicate. Any divataden (linneage) may (and if it continues surviving, will) diversify and change, but can also cease existing at any point and there will be no more descendents of that linneage. Therefore life is because if it didn’t live it wouldn’t be. Those that didn’t live cease to continue as linneages and have no descendents forever more.

This concept of divataden doesn’t just apply directly to offsprig, it can apply to anything that has the qualities of Xuilte. They must replicate and have heretibility and noncontinuation. Noncontinuation is an implication of heretibility, where something can’t simply spring into existence in that same form once more if it ceases existing. These conditions aply on many different series of processes, to genes, species, memes, cultures, perhaps efen to whole universes if the theory saying selection forcesmare an active part of universe creation is true.

But linneages alone aren’t enough. A single species cannot survive in a vaccuum. There must be other species for continued survival. Well, I suppose that’s not nessessarily true, there could be a theoretical planet so full of easy to process resources for life that a single archaea like species could flourish without the need for competition. This is how I often imagine the gods of Buddhist myhology, as some sort of simple crystal like bacteria completely lacking in wants in a world of plenty. But could any species really be said be alive if there were no selection pressures actig upon it? But that’s just idle speculation, because the concept of society, or ngaral, would still aplly in any case, it would just be much smaller.

Ngaral (society), this is the true concept that is important in the Noble goal of Xuilte. A ngaral is defined as the smallest group of units that is capable of survivig indefinantly. It is the deer a person eats, and the lichen the deer eat to make it through the Winter. To a Ryup, even the yeast in bread is just as much a part of their ngaral, and must be given the same consideration as any other life within it.