Why do weeds grow so well?

Domesticated crops are less hardy (in many senses of the term) because they have been bred too strongly in limited numbers of qualities. Weeds can survive better because they are not performing at their maximum at all times; the excess is security.

Say you have two plants, plant breed A has bred to have high seed production whereas plant breed B is wild. Both plants are injured, while they are in flower and have to allocate extra resources towards healing their injuries. Plant of breed B is able to divert some of its energy away from its flowers and all its other systems because it has a bit of excess to spare, and even though it produces less seed it still produces some. Plant of breed A has all of its energy going towards making flowers at the time it’s injured, and by diverting energy away from them it doesn’t have enough resources to support all its flowers and doesn’t make any seeds.

In the wild, breed B’s linneage would go on to outproduce all the plants in breed A for all the nutrients in the soil, but in captivity where larger seedheads are selected for the only plants that will continue to be planted by the gardener next year are those with the larger seedhead that were fortunant enough not to be injured. But this means that one event coming through, say a dog running through the garden, is enough to destroy the crop. Whereas the weeds capable of being plucked and cast off still reroot and grow to fruiting.

The model of morality to follow is that of a simple weed. Like water, weeds live in the places no one else wants, use the resources that remain untaken, and persist and subside.

-mouse

Things that do not change, have no meaning. Things that do not end, have no value.

If a process were to last forever, a point in the future would inevitably come where due to the intermediary buildup the actions of what is currently the present are untraceable to the conditions at that future point.

And in a real process, one which must end, the actions during it’s existence have no effect on the final outcome. This is indistinguishable from a process without end.

A universe without value is self-contradictory. Rules without action are not rules.

Without some process to act, value cannot apply to system.

Thus, any set of value cannot violate the preliminary requirements for there to exist value. This, in itself, is valuable.

A Rite of Xuilte

There is something beyond everything, the All of the all that is, the all that isn’t, and the all that will never be, it is the outside, it is undefineable and unknowable. It is infinite and nothing, it breaks all rules and is the source of them all, it contains nothing, the lack of nothing, everything, and far beyond everything. It is irrevelant, and unapplicable to anything, yet it must exist. From any point, it appears empty. And at any point of emptyness, there is always creation. 

This is the seed of being, the only spontaneous force, the original irregularity of being. A disbalancing of perfect simplicity, void and potential. This uneveness will flow once more to level uniformity. 

This is the Will of the will to order, the will to live, and the will to know, the primal seed of action. Choiceless, it flows in but one direction. It is the rebalancing of the irregularity of being.

This is existance. All creation is irregular, a disbalancing. All existance is the flowing back to level. All existance eventually becomes even, and in such becomes again non-existant. This alone causes creation once more. 

There exists a cyclical nature. It is because if it weren’t, it wouldn’t be. This is the state of all being, the definition between the all that is and all that isn’t, and the beyond all that is and all that never will be. This is life. 

At the rejection of irrevelance is the separation of truth and false. This is the descent from the original irregularity of being, the beginning of logic. This is the limit of Knowledge. It is the beginning of perception, perspective, and fallibility. It is forever incomplete, yet never infinite. It is the source of truth and fiction. These are the tiers of knowledge. 

Therefore the Ryup, having Will and Knowledge, seeks purpose. Thus the Ryup values potential, simplicity, and adaptability. 

Valuing potential, and having Will, the Ryup continues to survive, and values society. 
Valuing simplicity and adaptability, the Ryup limits his reliances. 
Having Knowledge and valuing simplicity, the Ryup analyses his mind and actions and values honour. 
Valuing adaptability and having Will, the Ryup values knowledge. 
Having Knowledge, the Ryup knows emptyness. 
Valueing adaptability and potential, the Ryup cherishes his knife. 

Analysing his mind and actions and having Will, the Ryup practices ritual. 
Valuing adaptability and society, the Ryup uses only what is immediatly available. 
Unable to use what is immediatly available and valuing ritual and limiting his reliances, the Ryup does not use tools without knowing their origin. 
Valuing knowledge and society, the Ryup is honest. 
Seeking a purpose and valuing simplicity, the Ryup values purity. 
Knowing emptyness, having Knowledge, and seeking purpose, the Ryup acts without attachment, and does not act upon desire. 
Lacking purpose, a Ryup is content with the world. 
Analysing his mind and actions and valuing potential and knowledge, the Ryup values debate. 
Failing debate and valuing adaptability, the Ryup values self-determination. 
Failing self-determination and valuing potential, the Ryup values combat.