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Current: http://everythingisword.com +
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Everything is Word

From the perspective* of (the idea) existence, Word is like existence.

The distinction is that Word is what everything is.

Existence is not "what everything is," namely the linguistic form that all meaning has: the A that any B is, according to the formal, normal and natural symbolic point that existence is the universal common ground. It is the error that "A is." Note that even "ground" is meaning. Everything is ultimately meaning, which is the idea that everything is Word.

The error that is the mayhem, is the lie (the archetype mythology of the formal and informal, normal and abnormal, and natural and unnatural, i.e., in terms of self-deception, fallacy and mental disorder), the lie that humanity is anything but word, namely to mutually be faced with always now, through time — as the intersubjective field, ontology. It is the error that humans chronically critically face each other with, mutually begging the question ad hominem, although as for instance time anything is nothing but the point or synchronic dissection, existence now, or persistence as the diachronic dissection, persistence then, as the differential integrals of the nonsense constitution of sense, Existence.

The lie is that something is more ultimate than meaning, which is that it is more than the metaphor what it is, but needs explanations why and how it is what it is, supposedly because "it is," i.e., "exists."

(Common) ground is the metaphor for the notion that existence is primary, namely Word as the self as the contradiction and therefore self-contradiction that it is not Word but Existence, is inevitably the battle ground, whose supposedly ontological explanations are endless, and endlessly regressive.

* "Perspective"(of relative position) is the idea "existence."

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Point-i is an analog tag, not a quantized category, and is word (what everything is).

That is, in terms of the ontological confusion that things exist, as such being the rabbit hole or being in the rabbit hole (as ultimate wisdom of mindfulness or wokeness, the sacred farce and holy abyss), point-i is the location of the way out of the rabbit hole.

At which point the rabbit hole is nothing, or formerly the bullshit ascribed to the mutual mayhem of begging the question ad hominem.

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Ontological (XYZ.t)ⁿ geometry is the bullshit x, existence.

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Not that geometry is the bullshit.

The bullshit is the lie that it lies beyond word.

The lie is that xy and z (and t) and beyond are not word.

It is the lie that is the rabbit hole.

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Word is not everything (or anything else other than, "everything is word").

Magical poppycock such as that anything is everything reserves itself for God or Existence, i.e., agency, namely the dualistic extension of word like the cancer non-word word, supposedly indefinitely transcending word so as to have it and explain it ultimately as the holy wisdom that it is infinitesimal or nothingness. It is the minimization of everything that is the bullshit. And all bullshit is it.

Existence is the error that is the mayhem.

The question is "What is 'everything is word'?" Which is not whatsoever the question "what is word?"

The answer is "'Everything is word' is that all meaning is the analogy 'B is A'."

The questions why and how something is what it is (“B is (B is A)”) is the nonsense sense that is the mayhem. It is all presumptuousness, ego and narcissism, individual or collective.

Such mayhem is the error, "existence."

...

The point is that existence is the error and all error is existence.

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Awe

i.e., Existence, agency and ontology are the zombism, junkism and mental disorder of dualism, wonder or magic.

The error is not sex, but the idea that anything, also sex is more than word, which is the denial, fallacy, and disorder of everything.

Robert Kegan, p.8 In Over Our Heads.

"The root of admiration is *wonder*, as the Latin (*mirar*, to wonder) suggests. And “wonder” is as two-sided, as dialectical, as ambisexual as human beings themselves. “Wonder” is “wondering at” and “wondering about.” “Wondering at” is watching and reverencing; “wondering about” is asking and reckoning. “Wondering at” is Eastern, receptive, contemplation as an end in itself; “wondering *about*” is Western, acting upon, a means to an end. “Wondering at” is aesthetic, the inspiration of the humanities, *anima*, blessed by a feminine god; “wondering about” is analytic, the-inspiration of the sciences, *animus*, blessed by a masculine god."

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