(composed 7/13/2017 7:00-11:49 AM)
(first posted 8/18/2017)
(first edit 8/20/2017)

INSIGHT: Although
Objective Reality can’t be Directly Experienced,
Some Objective Information can be Known.

Social Systems have partial Objectivity.

notes on my documents:

Again, a ramble – a seemingly random walk through the mind of Larry/nuet. Please, join me on this walk, follow my path of symbolic crumbs, my temporary semfield. Artists and musicians (artists of the auditory) are permitted to present discrete products for perception, enjoyment, and possible enlightenment. This is even permitted for authors of fiction. So-called “non-fiction” texts, however, are always judged in “subjective context”.

Readers of my docs don’t know of the temporal pattern in their creation. I start a linear composition; although each new section may result from a spontaneous insight during the writing of the prior section, and the relationship between sections may not clear. I often go back and expand and edit; adding depth. Although I grok a common context for any doc, when I read it; this cannot be expected for others.

On writing this intro after writing much of what follows, I realize — I just lost what I was to add. This FORGETTING may also play a role for others attempting to comprehend my text. When I read and write, what I have just prior read is not accessible. I am never actually “conscious of the whole”. Although I believe that such “consciousness of wholes” is an illusion, I speculate that others (with mental imagery) may actually experience the content of what they are sensing at the moment – in real context with conscious experiences of immediately past content, in superimposed mental imagery.

Whenever I compose a document, such as this, I am also generating new insights – some of which I attempt to report, while other insights may effect what I write.

What I do write is spontaneously emergent from my subconscious. I may sit for moments between writing sentences, but usually not having concrete thoughts. I observe myself starting to type as verbal thoughts accompany my typing. What I will type has been determined before I type, and I sub-vocally verbalize what I read with my eyes. My typing/reading lags a fraction of a second behind my verbalizing – but both are but unfolding of behavioral programs from nuet. Having a perceived emergent sentence input back to nuet will often result in spontaneous actions to edit. Usually the edit generalizes the sentence, attempting to make it more “precise”. I am aware that this style of writing is very difficult for others to read, let alone comprehend.

Ideally, these composed semfields should be the focus of interactive dialog among readers in their movement towards collective comprehension. This may or may not include my participation in the dialog.

In an ideal metaphor: my documents (semfields) might be imagined as a complex set of paintings and short video sequences. They unfortunately have an imposed order-for-processing, that may not be useful for every reader. Some readers will face too many new terms and acronyms, a situation I often face when reading philosophical texts.


A few different incidents triggered the slow emergence (a few days unfolding) of this insight:

1) Reading parts of The Knowledge Illusion by Steven Sloman and Phillip Fernbach , in context with concurrently inching through The Enigma of Reason by Hugo Mercier and Dan Sperber. Both are recent (2017) publications. Both books reported on knowledge that supports my thinking (related to Up2Met), but the four authors don’t appear to have, yet, experienced the fundamental insight: Humankind’s Collective Knowledge/Beliefs in WhoWeAre is Fundamentally and Dangerously Flawed. Although exposing many myths about humankind, they write within the context of many false assumptions about “human nature” and humankind.

2) The accelerating fragmentation (well beyond polarization and ….) of “wrlds within worlds” and the deep and seemingly intractable siloing of the very best minds.

3) The breakdowns of my personal systems: body, conscious mind (Larry’s senility), family & friends, habitat, online network of contacts – with no personal agency to reverse this trend. All this in context with the apparent accelerating breakdown of human and societal systems – with no apparent acknowledgement of, let alone viable movements to rectify, this trend. Time is very short, if my unique insights (a system of nu memes with a potentially very positive option to secure the multi-millennial survival/thrival of Humanity/Gaia) are to become active within human discourse.

4) In context with these personal and existential Crises-of-Crises, I re-examine my possible status as a “unique savant”, specially gifted to minimize some of the effects of our human limitations, making Larry/nuet a potentially useful TOOL to be used by humankind, providing a tentative “map” for the transition from humankind to humanity. This unique status was recently greatly enhanced by the discovery that Larry has/does exhibit behavior indicative of the some – but not all – traits for the Autism Spectrum or Asbergers Syndrome .  My long time known lack of mental imagery in all sensory modalities makes me an exception within Autism/Asperger; but my inability to view myself as a member of a social category is very real (objective), and significant for others (to know) to better comprehend my insights.


This insight is shifting me away from a bias that may have been blocking the comprehension of others to my primary insight.

My bias was in my emotional/intuitive support of “Subjectivity over Objectivity”. My whole behavior/thinking reflected this bias, even though I explicitly sought to present a balanced parity between these two crude perspectives of what we label “REALITY” (a conceptual scheme too slippery to grab hold of).

RELATIVITY might be better contrasted with OBJECTIVITY, too sketch this bias. Everything is not all Relative! What is “Objective” in my Up2Met proposal/model, given that I believe we can’t directly experience Objective Reality?


I am also shifting in my exploration of my difficulty in sharing my larger conceptual schemes. I take note, from The Knowledge Illusion, that collective comprehension of major conceptual schemes are located in intimate, communicating groups, and NOT within the knowledge/minds of individual participants. That individuals believe they actually posses explicit knowledge content can be empirically demonstrated as illusion.

I recognize that I never have had a group attentive to the conceptual schemes that have been emerging within Larry/nuet over these eight decades. I may have temporarily participated in such knowledge exploring groups on other, more limited, content.


This may be a condition for many persons of “genius”. The recent TV series, Genius – featuring Einstein – illustrated his difficulty in “relating personally” with others. Fortunately, Einstein’s radical insights – initially strongly rejected by the then scientific establishment – were in physics and thus capable of eventual empirical confirmation. This foundation in empirical science permits scientific discourse groups to cohere about objective, observable entities – The Scientific Literature, including data. Relevant scientific discourse is not only mind-to-mind about mental ideas, but also mind-to-mind about shared, concrete observables: texts, including math and data representations.

This “shared confirmation” process used in the material sciences is not nearly as strong in the human sciences, and often absent or warped in discourse about so-called “real events in the real world” as conveyed in the various media.

My proposal that humankind shift its foundation for human sciences to sems and semfields, and away from the illusionary “objective reality consciously observed” provides a possible resolution of our dilemma. This proposal is not easy to implement, let alone comprehend.

Larry’s wrld, named “nuet”, and its dominant model of “personal-to-societal-reality-change” I label “Up2Met”, has emerged with little positive feedback from others. Up2Met has been woven from multiple, significant inputs from many others (by reading and conversation) – over my lifetime. What is unique about Up2Met are the nu relationships that nuet wove between the content nodes from others. Also, each node in Up2Met has been modified by their interactivity within emergent nuet. Thus every term I use in my texts may have a different meaning for others, than I have for myself. The lack of positive feedback and deep dialog with others has resulted in an isolation of Up2Met from useful dialog with others.

I need to search for and explore work on such “SHARED KNOWLEDGE GROUPS”, and their differences. Scientific groups, as contrasted with other groups: ideological, political, economic, intelligence, media, military, religious, artistic, hobby, pathological, etc. What has been the impact (and forecasted impacts) of technology on these groups and their performance? How might insights about SHARED KNOWLEDGE GROUPS assist us in comprehending and responding to the fragmentation of humankind as being revealed by The Trump Phenomenon?

The shift in the conceptual scheme about “terms/words and their meanings in usage” as demonstrated in the 2013 masterpiece, Surfaces and Essences: Analogy as the Fuel and Fire of Thinking, Doug Hofstadter & Emmanuel Sander has yet to be recognized, acknowledged, and integrated.


For many years my focus has been on PERSONAL vs SOCIETAL systems, with lesser attention to SOCIAL systems. I now recognize that this is partly due to my inability to emotionally feel authentic membership in social systems or societal categories.

I have never experienced myself as a son, brother, father, parent, husband, friend, student, teacher, scientist, futurist, American, male, short, N-years old, etc. I comprehend these categories. As not experiencing mental imagery, I also don’t experience emotional empathy – IN THE WAY OTHERS DO.

I learned of my lack of mental imagery when I actually had a brief visual image (at age 22), and learned what I was missing. Since then, I have scientifically explored mental imagery. I now am learning that my empathy is not missing, but focused on “conceptualizations” about human situations and not on “personal relationships”. Indeed, I am driven to be behaviorally submissive to other’s imposed constraints; even though I may often object verbally. Indeed, my brief emotional outbursts are always an automatic response to being “dissed”. I don’t first consciously notice being dissed; those thoughts come after the emotional outburst has done its damage. My emotional outbursts often lead to emotional outbursts from others, although often not by their SHOUTING, which they perceive as thus, not emotional. The analysis written here emerged as I wrote, although much content is old.

The Objectivity of Social Groups was clarified, for me, in The Knowledge Illusion. Yet, this can only be experienced AUTOPOETICALLY (Maturana & Varela) in the context of personal “wrlds” – we only experience patterns in our biological dynamics. For example, Damasio’s insight that emotions are experiences of specific body changes.

It is now apparent to me, that the person who recommended the book to me, has his dominant reality focused on personal relationships and social groups. His attention to individuals is to their accomplishments and not their “persons”.

I have long been aware of the unconscious dance between persons in direct sensory contact with each other; anthropologically, and more recently via mirror neurons. I was drawn to John Lilly’s insight about the objective reality of DYADS: two persons locked in an intimate dance. Once I explored the objectivity of relationship vs entity-in-relationships. I came to view them as complementarities (ala quantum physics). Recently I have explored this in terms of NODES and LINKS, and the distinctions between SYSTEMS and NETWORKS.

I have always let there be an opening to the total subjectivity of wrlds via possible “psychic events”: a “direct” influence of one mind on another mind – bypassing the sensory systems. There are two levels for this. (1) a pattern in one brain can be imposed on another brain through a new type of coupling, with both persons actually consciously experiencing the same. (2) The dynamics of the pattern in one brain can be influenced by patterns in another brain; but not as far as imposing patterns. There may be weak evidence for (2), but I doubt (1) will ever be observed. Partly because, for me, the momentary conscious experience has no reality beyond being a pattern in an emergent, larger process. I seriously question the objective existence of “consciousness”, as a “spiritual-like entity”, that may even survive biological death. My rejection results from the total lack of positive evidence AND the psychological explanations for the ideological reasons for such beliefs. I also reject the “superiority” of “consciousness” on aesthetic grounds – it is an ugly concept, for me.

I witness I ramble, as usual, straying away from any “point” – that others often accuse me of never making. Maybe I don’t believe in the objectivity of points.


This will be the last content added to this doc. There will be minor edits. This is already too long for relaxed reading. Most readers will quickly shift to skim mode, if not starting with that mode. Faced today with a virtual infinity of relevant information, and using presentation media emphasizing short pieces (the extreme being tweets), no one can give needed attention to any document.

Yet, we must – in some ways – seaf the emergence of NU WAYS to interact and “progress”.

Conversation is an inadequate mode, except for simple, mundane objectives – or the simple but positive enjoyment of verbal dancing.
Facilitated/Mediated conversation can be useful for limited objectives. However, without accounting for the cognitive diversity of participants (which is not seafed with today’s technology), the objectives are further limited. This includes diverse cultural and personal differences that give enhanced authority to some participants over others.
Writing, Reading, and comment exchanges – also valuable for some domains – is also limiting.

Humankind has emerged processes for sharing complex conceptual schemes. We loosely label them “EDUCATION” and “R&D”. What characterize both is the deep integration of learning and organizing – emergent within a specific group of persons, over time. Persons change (learn) as their pattern of interactivity changes (organizes). I have labeled this cycling process OLLO: Organizing-for-Learning-&=Learning-for-Organizing.

What was missing in my prior attempts at explicating OLLO was specific attention to the group and the distinction between COLLECTIVE knowledge and INDIVIDUAL knowledge. In spite of my intention to attend to networks (over nodes/systems) I was maintaining bias towards personal knowledge and agency. This was reinforced by my attention to the wrlds vs worlds distinction – as vital as it is.

I am again reminded of my addiction to composing/reading, to the abandonment of creating/emerging Structure/Processes for OLLO. Texts about OLLO won’t bring OLLO to being. I use the term “composing”, instead of “writing” for what I do – and am doing at this moment. There is an element of creating/emerging – but hardly systematic. I (we) need to be far more systematic in our processes, related to our objectives and goals. We continue under the illusion that the BEST of what we are DOING will be adequate – while the EVIDENCE is very clear that much more & different IS NEEDED.

Another, related theme/domain:


>> metaphor re Humankind-to-HUMANITY<<
Horse or Tractor
It makes a difference
when we need to
Maintain or Train or Heal/Repair.

HUMAN PROBLEMS AREN’T REAL ……………….. In the sense that problems in the material world are real.

The “reality” of problems with human social systems is that they are arbitrarily defined within contexts assumed fixed. A proper resolution of a human social/societal difficulty may be best gained by shifting the context. However, when such difficulties are categorized as “problems in the material sciences” (where the context, the laws of physics, is never questioned), seeking shifts in contexts is not imagined, let alone considered.

Again, I consider human problems with biology – including neuroscience – within material science. This issue becomes clear with the sharp distinction between material reality (up from physics) and the realities of humankind (where reports comprise the empirical base).

A variation of this would be to assert THERE ARE NO FACTS IN HUMANKIND. There is no foundation for truth, no bottom. Wherever you are, there is always further interpretation and uncertainty. As discussed later & elsewhere, the foundation for humankind are sems, semiotic structures, to which all can agree on the identity of static visual patterns – but these must always be interpreted, which always depends on contexts, which will always differ.

Example: There are many challenges in making one’s living space meet one’s desires and needs. The material context includes the building, itself. The context might shift mildly, by considering renovation of the building. A bigger shift would be to seek a different building to make your home or worksite. Here the immediate constraints (contexts) are material, but their choice is arbitrary (including to live “in the wild”).

Resolutions to Humankind’s most serious challenges are blocked by the unconscious assumption that economic, governance, and political (group decision making) systems follow fixed laws (ideologies) akin to the laws of physics. Those who propose different assumptions are treated as pseudo-science and charlatans by scientists: ridiculed and oppressed.

Contemporary reporting of news and analyses clearly reflects this confusion, if one is open to perceive it. Even the most lucid, intelligent, and “evidence based” analyses are out-of-context (re, a greater whole where alternatives exist).


Confusing:[This issue cannot be resolved by simply “changing persons”. This issue is rooted in the material reality of human biology and neuroscience, where the material structure of human persons limits their behavior and mental processes – even with their vast diversity of cognition.]

Human intuition depends on a wired-in context for perception and behavior IN A WRLD, of discrete objects and events that “follow” the laws of so-called “naive reality”. We have discovered that the “directly unobservable very small” don’t “follow” these laws, but “follow” different laws (of quantum physics). I speculate that societal systems (e.g., nation states and corporations) may also not “follow” the laws upon which our intuitions are based. That is, humankind (the contemporary “whole” of everything “human”) need not “follow” the laws of physics or logic. This is not to claim there are no regular and useful patterns in humankind. Rather, our challenge is to discover these patterns and learn to use them for us to transit beyond humankind, via creative emergence to a radically nu configuration of human systems we might call HUMANITY.

Humans, being “free” from the constraints of physics-type-laws has long been a spiritual fantasy – however improperly conceptualized and blindly believed, leading us to contemporary humankind with all its dysfunctions (in civilizations beyond tribes). This is not claiming that we can violate laws of physics. Rather, that much of what we imagine/believe are governed by the laws of material science – actually, are independent of these laws. Also, our “need” to adhere to the laws of material reality (when facing challenges within humankind) are not consciously conceptual with intention; but are automatic, unconscious, and never critically evaluated. In other words, we assume a reality about ourselves that is false, and that constrains our “freedom” to act in more advantageous ways (for the multi-millennial survival/thrival of Humanity/Gaia).

Elsewhere I have proposed that humans, with the slow emergence of visual languages, have liberated information from all prior bondage to matter/energy systems (and thus the constraints of physics). Our sems (semiotic structures) organized as semfields (now accessible via digital, computerized technologies) provides us with an “objective base” to which we can all agree (to be part of our individual woven/constructed wrlds). Although we may have different interpretations (“meanings”) for any given sem, we call all learn to agree on the identity of any specific sem (and their identical reproductions). Sems in HR are analogous to atoms in MR; all atoms ( with the same parameters) have considered identical.

We can’t move to this nu reality so long as we believe our human situations and challenges are like problems of the material sciences. This distinction is related to, but different from, the challenge proposed by The Club of Rome many decades ago when they proposed “problemateques” seeking “solutionateques”. “Problemateques” acknowledged that beyond a limit of Magnitude/Scope/Complexity (MSC), the Problem/Solution (or Question/Answer) paradigms don’t apply. The cliche, “everything is connected to everything”, signifies that the practice of isolating relevant from irrelevant, in defining problems, has very limited domains of applicability.

We are fortunate that our material reality (even in its great MSC) was susceptible to the Problem/Solution paradigm of scientific (laboratory) research. Material reality is “simple” (in its special sense). Humankind is “complex” (in its own unique sense), by not being constrained by the laws of material reality. We have been able to develop Tech6 (a systemic process involving Tools, Techniques, Teams, Tasks, Training, Time) that is applicable for both material and human realities.



Total solar eclipses exist because, at this time in human history, the sun and moon subtend the same arc in the sky – they both have the same apparent diameter – the moon can just cover the sun.  This is a configuration of very low probability – which all scientists (even Carl Sagan) insist must be just a coincidence.  Speculation that there was a “cause” or “purpose” for this sun/moon configuration, just at the time humans were emerging, is a taboo topic.

Although creatures that navigate at night show evidence of detecting North-South direction from the night sky, there is no evidence that creatures other than humans attend to star patterns in the night sky. However, much life behavior is tuned to the moon phases, and to the relative movements of the sun. Dung beetles do orient to the Milky Way.

Speculate, for a moment, that if it were not for the total solar eclipse humans might have been delayed many millennia in attending to the night sky, specifically the star patterns – and thus, the rapid advance of our Sci/Tech civilization would have delayed.

I haven’t yet read of an estimation of the probability that the sun and moon would subtend the same arc, with such precision, during the evolutionary rise of humankind. Theory claims that earlier the moon was closer and is moving away. With the moon closer, solar eclipses would be much more frequent and taken as a regular “weather” phenomenon by creatures living on the earth at that time.  Later, when the moon is further out, there would be no total solar eclipses and no deep darkening.

Those with eyes able to focus on stars still may not attend to the stars.  We often don’t attend to phenomena that don’t influence us and are not “sudden”, to attract our attention. Individual humans probably noticed the stars occasionally, in the clear night sky, but those experiences were never socially relevant.  That is, until they saw the stars in the daytime, during a total solar eclipse. Seeing constellations in daytime that were then seen only in other seasons at night was probably a significant feature.

Animals are fearful of lightning and thunder, as harbingers of trouble. Do animals see rainbows? Animals react to environmental changes, and there is probably lore about animal behavior during eclipses. I expect there is no evidence of other animals forecasting eclipses.

Very early humans probably treated total solar eclipses as they treated storms.  They adapted.  Later, in advanced tribal times with social structure and shamans, the total solar eclipse became significant.  Are there ancient artworks of eclipses?  What records do we have of early shamans and eclipses?  The role of shamans in human history is very significant, but I won’t go into it here.

Shamans and tribal cultures could elevate eclipses to significant religious events. When shamans could predict solar eclipses with some accuracy they could command much more respect. I have read that total solar eclipses could have been forecast approximately, in tribal times, from basic information available to shamans.

The lack of total accuracy was actually advantageous for the shaman.  He would have the tribe perform rituals to keep the eclipse away (the moon eating the sun); if the prediction failed and there was no eclipse, the ritual was successful.  If the ritual failed, more ritual during the eclipse would assist the shaman in bringing back the sun.  Failure of tribal persons to properly perform the ritual would be cited for the reason the eclipse happened.

Although total solar eclipses are rather frequent somewhere on Earth, they are far less frequent at any specific location: averaging about one every 375 years, many generations. Total solar eclipses would be in the lore of a culture, not a periodic occurrence. Partial eclipses would have been more frequent.

Being able to predict solar eclipses motivated some tribal persons, especially shamans, to attend to the details of the night sky, which launched humankind on it path towards sci/tech civilizations.

The stars provide no useful energy to the Earth. The night sky is pure information. There are the fixed pattern of most stars in relation to each other (the constellations) and the uniform rotation of the overall pattern, varying over each evening and over the seasons.

An early phenomenon that attracted explicit human attention was the changing/unchanging patterns of the starry night sky. They invented ways to improve observation and make records. South Sea islanders learned to use the night sky to navigate thousands of miles in open sea – to Hawaii.

The star field was the first example of invariance. The pattern of a constellation (whether lines between stars, or the spaces between the lines – a cultural variation) was fixed. And yet, it changed in a truly regular ways. The night sky was the exemplar of regularity.

Geological and biological features always exhibit variation. Even mountains look different during different weather conditions.  The night sky became the primary phenomenon for the emergence of mathematics and science for millennia.

The retrograde motion of the brightest “stars” (planets) was the first major scientific challenge, which took millennia  to solve – a process that motivated the creation of instruments, observational procedures, data recording, and mathematical representations – scientific tools and techniques that evolved quickly to be applied to other phenomena. Our solar system, not phenomena on Earth’s surface, was the first for humans to “cut their scientific teeth”.

Where might we be if we hadn’t total solar eclipses to prematurely launch us through our scientific, industrial, and now digital revolutions? Would we have electricity, let alone computers?

In NU GENESIS, I speculate that the Earth/Moon system, set for total solar eclipses, was “somehow caused” by Gaia, to provide Gaia/Earth with the technology to avoid the next asteroid caused major extinction.  Gaia recovered (and gained from) each prior extinction; but another major extinction would wipe out all higher life forms (all mammals and birds). This was risky, as the premature technological advancement outstripped our human systems organization, which now threatens a major extinction of our own making. Might this knowledge of our purpose for Gaia motivate us to avoid the disaster ahead?  Abandoning technology is not an option, for it is needed for us to avoid future asteroid collisions. Contemporary science isn’t at a level to discover what may have “caused” the Earth/Moon system to be as it is now. Nor, should a lack of explanation justify scientific establishments from accepting this as a challenge. Unfortunately, established science does just that; as evidenced by the rejection of Continental Drift data, until plate tectonics provided an explanation.

be a useful Creation Myth
to assist us, facing our