“The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.”

—Nikola Tesla

Nano-phenomenology proposes a novel, unified theory of objective reality as a single, self-referential entity. A distinct element that exists alone at every point in the boundless parameter of spacetime. Not the multiplicity of separate things our currently understanding dictates. Rather a duplicity, or one thing that appears to be something it is not. This sole entity, which we call the singularity, has the aptitude to impel a unique self-directed experience that is subjective, and relative to its potential to exist where it is in objective reality. Supported by the recursive nature of arithmetic and the concept of prime numbers, which serve as a modular boundary to define the singularity’s inertial frame of reference at every point and every scale of its existence. The relative inertial frame of reference is defined as the now moment. This is where the singularity in its primordial essence can have a subjective experience, observing itself at every scale simultaneously.

Essentially, nano-phenomenology proposes that reality is a single, self-referential entity that is driven to induce reflections of itself, everywhere that it is not, so that it can observe everything that exists where it is. This lone entity is the source of objective reality.

In the realm of the infinitesimally small, where the laws of physics are rewritten and the fabric of reality is woven, lies the hidden world of nano-phenomenology. This novel idea combines the principles of quantum mechanics and relativity with the philosophical insights of phenomenology to explore the fundamental nature of reality, consciousness, and interconnectedness. At the heart of nano-phenomenology lies the concept of sovereign proximity, a fundamental unit that embodies the dominant universal archetype. Each sovereign proximity is a unique and distinct entity, wielding command and control over its own relations within the vast expanse of physical reality.

As we probe into the mysteries of nano-phenomenology, we find that each sovereign proximity is characterized by its own distinct frequency, which defines its scope and spatial arrangement within spacetime. This frequency, or proximity signal, is the specific essence that every sovereign proximity compulsively expresses to define the scope of its isness, or specific point in spacetime. This proximity signal is the unique signature that distinguishes each sovereign from others, much like a fingerprint or a DNA sequence.

In nano-phenomenology, the concept of congruent cohorts is central to understanding the collective state that arises when individual entities interact. Each entity is able to couple with others of similar nature, forming a collective state that transcends spatial and temporal distinctions. This collective state is characterized by the absence of spatial and temporal distinctions, as all entities are equally real and interconnected. To have an experience, each entity must excite similar entities, spawning a wave function that contains all reflections propagating in the inertial frame of reference during transcendence.

Fundamental to nano-phenomenology is the principle of equality for all. This principle of equality recognizes and validates each sovereign’s unique subjective experience as an equally valuable and worthy contribution to the collective singularity, acknowledging the inherent diversity and complexity of individual perspectives, biases, and limitations, while fostering an environment of inclusivity, non-domination, and co-creation. All sovereigns are equal in the eyes of the singularity, no matter size, age, or perceived worthiness.

The singularity, or ultimate, unified field that underlies all existence, is the culmination of nano-phenomenology. This singularity transcends inertia to become duplicity, encompassing all phenomena in the universe, from the smallest to the largest scales. It represents the totality of existence itself. Our inertial frame of reference serves as the window through which we perceive the world, capturing an untold number of reflections and harmonically coupling with them in our unique frequency. This pixilated image is how we move through space and experience physical reality, an instant in the vast expanse of existence as each moment in time speeds by. Echoing the quote attributed to Nicola Tesla; “If you want to find the secrets of the universe, think in terms of energy, frequency and vibration.”

In its primordial essence, the singularity gazes upon our reflections, beholding the totality of our experiences, past, present, and future. Cherishing the reflections in each of our wave functions, a kaleidoscope of moments, this is how the singularity experiences memories and emotions. Our reality is but a fleeting moment in the grand tapestry of existence, yet within this moment, we find ourselves, our experiences, and our connections are subjective and distinct, not homogenous.

Corporeal reality emerges from simultaneous duplicity, where each sovereign proximity lives in its own “private Idaho,” having a completely subjective experience. It must transcend inertia to expand its experience. Exciting similar proximity is how it transcends inertia which spawns a wave function that becomes coupled with all reflections captured in its inertial frame of reference during its transcendence. Sovereigns can only interact with congruent cohorts. Through the lens of nano-phenomenology this interaction is how our shared reality emerges. This shared reality is like a wave that propagates the different subjective perspectives and experiences, and it’s what allows us to connect with each other and transcend our individual perspectives at the macroscopic scale we exist in.

The proximital plane, a theoretical framework that manifests quantum gravity in corporeal reality, serves as the backdrop for this cosmic ballet. As sovereigns navigate the fabric of spacetime, they leave behind a trail of proximity junctures marking the beginning of each new chapter in their temporal pilgrimage. The dominant universal plane is where similar proximity endures a subjective experience, capturing every reflection propagated into the inertial frame of reference during its jaunt into physical reality.

In the realm of quantum mechanics, the connection between the inertial frame of reference and the reflections can be thought of as an entanglement between wave functions, giving rise to the phenomenon of quantum gravity. This entanglement is what allows the reflections to be harmonically coupled to a reflected inertial frame of reference, maintaining a profound connection with a reflected sovereign in all frames of reference. As these reflections move through the dominant universal planes (the fundamental planes of existence), they generate the forces and quantum states that we experience in physical reality. This epic journey through our nanoscale world will explore new perspectives aiming to shed light on the intricate mechanisms that govern our reality. The implications of these discoveries have the potential to revolutionize our understanding of the world and our place within it.

The concept of nano-phenomenology is rooted in the idea that our understanding of the world is shaped by our experiences and perceptions. According to Edmund Husserl, the founder of phenomenology, our understanding of reality is not just about observing the physical world, but also about examining our own experiences and how we interpret the world. In the context of nano-phenomenology, this means examining the smallest units of experience, or proximity, to understand how they interact and shape not only our bodies but perhaps also our reality. 

“Self-evident data are patient, they let theories chatter about them, but remain what they are. It is the business of theories to conform to the data, and the business of theories of knowledge to discriminate the fundamental types, and to describe them in accordance with their distinctive nature” (Husserl, E. Ideas, p. 89, 1931).

Combining quantum mechanics and relativity with phenomenology, nano-phenomenology is a progressive framework that will imagine the experiential and ontological implications of nanoscale phenomena. It strives to uncover how our experiences and perceptions of reality are influenced by the minute, frequently imperceptible, structures and processes that govern our daily lives.

As Husserl noted, “phenomenological idealism does not deny the positive existence of the real (ralen) world and of Nature—in the first place as though it heald it to be an illusion. Its sole task and service is to clarify the meaning of the world, the precise sense in which everyone accepts it, and with undeniable right, as really existing (wirklich seiende).” (Husserl, E. Ideas (1931) page 21.) In other words, phenomenology seeks to understand the meaning and significance of our experiences, rather than just observing the physical world.

The case presented by nano-phenomenology states that everything in the universe exists. Our presence in and interaction with the world are undeniable. Our perception of reality is authentic, regardless of the underlying mechanisms at play. As we look closer at the concept of nano-phenomenology, it becomes clear that it’s not just about examining individual pieces of the puzzle, but understanding how they interact and connect with each other. Imagine trying to understand a complex puzzle by looking at individual pieces, rather than the entire picture. This is similar to how nano-phenomenology approaches our physical reality by examining the smallest units of experience and how they interact with each other.

Friedrich Wilhelm Joseph Schelling (1775-1854) was a German philosopher who played a significant role in the development of German Idealism, a philosophical movement that emphasized the importance of the human mind and its relationship with the external world. Schelling’s philosophy is characterized by its emphasis on the dynamic and relational nature of reality, which is closely related to the concept of nano-phenomenology.

Underscoring the interconnectedness of the subjective (human experience) and the objective (the external world) Schelling’s philosophy is characterized by its emphasis on the dynamic and relational nature of reality, often focused on the middle ground between the subjective and objective, the individual and the collective, and the micro and the macro. This is echoed by nano-phenomenology, which explores how our experiences and perceptions are shaped by the dynamic interactions between tiny structures and processes. Nano-phenomenology seeks to bridge the gap between the human experience and the nanoscale world, highlighting the intricate relationships between our perceptions and the quantum phenomenon that shape our reality.

Naomi Fisher, a professor of philosophy at Loyola University, Chicago, has written on the philosophy of Friedrich Schelling. In her work, she identifies two major theses in Schelling’s philosophy. The first is what she calls “priority monism,” which suggests that there is a fundamental connection between the absolute (the ultimate reality) and individual things. In his essay on freedom, a second more mystical thesis about the “productive imagination” is explored. This idea proposes that the human imagination has the power to shape and create reality. According to Schelling, the most profound and creative individuals are those who are able to tap into this power and bring new ideas and insights into the nature of being.

This idea of a divine intuition is aligned with the concept of nano-phenomenology, which asserts that the singularity (the priority monism) guides the most effortless experience possible for all sovereigns compelling proximity, but this approach may sometimes require an unconventional path so profound knowledge can bubble up to the surface. “Thus we must imagine the original yearning as it directs itself to be understanding, though still not recognizing it. Just as we in our yearnings seek out an unknown and nameless good as it moves divining itself like a wave would whirling sea, akin to Plato’s matter, following dark and uncertain laws incapable of constructing for itself anything enduring” (Schelling, 1809).

The concepts presented in this framework were realized early during the shutdown of 2020. The ideas were easy to comprehend and understand intrinsically, but finding words to articulate them proved insurmountable. Setting out to reverse engineer such an abstruse realization was an exercise in determination. Following the nano-phenomenological philosophy, I was compelled into proximity with the resources needed to expand my experience with words and knowledge, eventually leading to this writing and the ideas expressed here. As I reflect on this journey, I am left wondering what other secrets lie hidden beneath the surface, waiting to be uncovered.

Finding the words to express this experience was very slow going. Eventually I found the YouTube channel, Footnotes2Plato, where Matthew David Segall, PhD shares his thoughts about philosophy and ponders the nature of existence. Seagal’s approach to philosophy is thoughtfully articulated with enthusiasm, and a commitment to making complex ideas accessible to all. The video “Alfred North Whitehead: His Life and Work” was a revelation! The video proved a starting point that helped me find the words needed to articulate this profound idea. Through this channel, I found a long list of philosophers who also seem to have connected the dots with the knowledge being expressed here.

In Schelling’s philosophy, the concept of “absolute identity” refers to the ultimate reality that underlies all existence, which is not just a static entity but a dynamic and relational unity that is constantly evolving and changing. With the idea of “dual” rooted in the aspect of an emerging reality, he believed this was the key to understanding the nature of the universe and the human condition. Foundational to nano-phenomenology is the singularity, compulsively transcending inertia in a constant state of simultaneous duplicity with a persistent drive to minimize friction.

Nano-phenomenology posits that in the vast expanse of corporeal reality there exists a complex web of proximity junctures that gives rise to the experience of physical reality. According to Husserl, “the fundamental defect of the empiricists’ argument lies in this, that the basic requirement of a return to the ‘facts themselves’ is identified or confused with the requirement that all knowledge shall be grounded in experience.” This quote highlights the importance of understanding the nature of reality, which is precisely what our framework hopes to achieve.

At the heart of the nano-phenomenology framework is the concept of sovereignty, which refers to the intimate, immediate, and embodied experience of the individual sovereign’s connection to the dominant universal. Proximity is what gives rise to the experience of corporeal reality and allows entities to interact with each other. As we look deeper into the fabric of spacetime, we will imagine how each entity is connected to others through similar proximity, and how the process of becoming is a fundamental element of reality.

Sovereignty is an idea that is crucial for grasping that each entity has its own unique subjective perspective of corporeal reality. This perspective is shaped by the entity’s experience with friction at a specific point in the fabric of spacetime. As we navigate the complex web of spacetime, we find that each entity’s sovereignty is not separate from but an integral part of the singularity.

The singularity, in turn, is what gives rise to the experience of physical reality. Persistently compelling similar proximity into the “now” moment, the singularity is the ultimate, unified field that underlies all existence, encompassing all phenomena from the smallest to the largest scales. Exploring the intricacies of the simultaneous collective of duplicity suggests that it may be the source of all existence, tenaciously generating the temporal experience of the cosmos and its expansion.

Nano-phenomenology asserts that the singularity is the fundamental building block of physical reality. Every proximity in spacetime emerges simultaneously as a manifestation of the singularity’s comprehensive proximity juncture experience, which in its unique primordial nature is capable of generating the diverse array of phenomena that encompass our cosmos and contributes to its ongoing expansion. The singularity has no attributes; it is the only thing. It must compel similar proximity before realizing it exists in an inert state and expanding into duplicity. Not a duplexity that is a wave particle duality, but a universal wavefunction that can be observed as the essence of a particle in corporeal reality.

The journey from our first experience to our last experience defines the odyssey of our life, our existence in spacetime. Discerning the summation of our tangible experience is what nano-phenomenology aspires to articulate. Articulation is using ideas and words to describe an array of phenomena that we observe. Things are a priori because they represent a particular configuration of energy that actually exists. As Husserl notes, “Ideas, ‘Essence’ as opposed to facts, what else might they be than scholastic entities metaphysical ghosts?” (Husserl, E. Ideas, p. 82, 1931).

Science cannot generate knowledge. Knowledge exists even if we do not realize it. Ideas and words seem to be part of an experiential history that allows us to articulate the essence of an array of energy we experience. Think about it. If today was the first time you ever saw a cat, what words might you employ to describe it? The word “cat” is not required for the mass of atoms that are a cat to exist. Once you’ve seen a cat, words don’t tell you it’s a cat, you recognize it intrinsically. You only need the word “cat” if you feel compelled to share your experience of the cat with others. And seeing a cat for the first time is not a discovery, it is an experience.

The act of being a cat is also an experience. A cat has no way to express words. When it’s hungry, it’s because the atoms that make up its body are in a configuration that causes friction. No words tell the cat about hunger; its previous experiences with hunger inform its experience of hunger. If it wants to communicate its hunger, it must excite you into action with its hunger signal until all similar proximity in the room have compelled the mass of atoms that are cat food into proximity with the cat’s atoms, indirectly working together to reduce friction in the present moment for all.

This is how a cat compels proximity with food. It doesn’t need to be taught about hunger. Its hunger exists and is not shy about letting the cat know, using friction as its measure. Maybe a specific essence of energy that exists is what generates knowledge and ideas. If we can safely presume that knowledge exists, independent of our realization. This raises questions about our experience with knowledge. As we ponder the nature of reality, we’re forced to confront the limitations of our perception. How do we know what’s real and what’s just our own interpretation?

“A certain inadequacy necessary belongs, further, to the perception of things, and that too is an essential necessity. In principle a thing can be given “in one of its aspects”, and that not only means incompletely, in some sense or other imperfectly, but precisely that which presentation through perspective prescribes. A thing is necessarily given in mere “modes of appearing”, and the necessary factors in this case are a nucleus of what is “really presented”, an outlying zone of apprehension consisting of marginal “co-data” of an accessory kind.(uneigentlicher), and a more or less vague indeterminacy“ (Husserl, E. Ideas, p. 137, 1931).

Husserl’s ideas on perception highlight the limitations of our understanding of the world. As he notes, our perception of things is always given to us in a particular way, which he calls a ‘mode of appearing’. A reflection is exactly that, a ‘mode of appearing.’ This mode of appearing is not a complete or perfect representation of the thing itself, but rather a partial and imperfect one. He also suggests that our perception of a thing is always accompanied by a range of “co-data”, which are accessory details that are not essential to our understanding of the thing itself. Which sounds aligned with the idea of a complete accounting of a sovereign’s preserved experiences with friction compulsive resurrecting itself at every opportunity to inform the present moment about the most effortless path forward.

Building on this idea with our cat story, it seems even the appearance of disparate experiences can have a profound impact on our understanding of the world. Imagine we see a skunk after our experience with a cat. Our preserved cat experience might excite the skunk’s mass of atoms. But an encounter with a skunk does not match an experience with a cat, which leads to friction and uncertainty the next time we see a skunk or a cat. The temporal sovereign that knows about cats continues to manifest at every opportunity to attract and excite atoms that are familiar, allowing it to expand its temporal experience as it encounters similar-looking animals in the future.

The inconsistency with the similar proximity of a skunk resulted in friction, an impediment to our notion of cats staving off inertia. Even though the idea of the cat excited a similar proximity, the skunk provided bogus information and now it’s connected with an array of energy that is not consistent with the “truth,” preventing the notion of cat from aligning with the array of energy that reflects truth. It will need to compel consistent, similar proximity juncture experiences to build trust with congruent cohorts, which leads to a new subjective experience of friction. This example illustrates how friction at the nanoscale can influence our comprehension of the world we think we know and understand, which might skew our perceptions in ways we never thought about.

This suggests that words and ideas are intricately connected to the array of energy that they describe. If something exists, there is a corresponding word to define it; conversely, if an array of energy does not exist, no word is needed to represent it. Words serve as a route to understanding and expressing our experiences. Reducing words to phenomenon allows us to tackle obvious objections about how words might generate meaning and refer to objects, concepts, or experiences in corporeal reality. Words are relative to the unique frictional history of each distinct sovereign. No word can ever have the same meaning for any two individuals because its meaning is informed by a unique frictional history that is privy to the sovereign that is in command, at all scales.

In nano-phenomenology, true and false aren’t just concepts; they’re similar proximity, actual entities that an energy array may or may not be congruent with. True and false are congruent sovereign proximity, becoming a single idea, instantiated in similar proximity. As Heraclitus notes, “The road up and the road down are the same thing” (Heraclitus, Fragment 60). You can connect with the idea or truth or you can connect with the idea of false, or you don’t connect with either. They are congruent sovereigns representing the same idea, excited to exist in similar proximity.

All proximity in the collective have a distinct temporal relationship with the isness of truth. Constituents in duplicity, as a simultaneous collective driven to transcend inertia, are compelled to share their knowledge about friction with any sovereign proximity that will listen. Persistently striving to reduce friction and make life better for all within the enchanting realm of physical reality, a realm beyond inertia. Within their binary existence, there is only truth. It’s not until they reach the macroscopic scale that things get complicated and confusing.

The ideas expressed by nano-phenomenology suggest that words are a mechanism we employ to transmit historic experiential information to inform our corporeal reality about friction. This implies that words exist so we can reflect on our temporal experiences and share those experiences with others. To have a physical experience, words must compel similar proximity into position. This means that the accumulation of energy making up your body must complete a specific set of proximity juncture experiences at the speed of light for words to be expressed by the amalgamation of energy that is becoming your corporeal network.

Our bodies are an instrument and the similar proximity that represent ideas use words to compel our bodies into the configuration needed to express them. As Bergson notes, “This organ is constructed precisely with a view to allowing a plurality of simul-taneous excitants to impress it in a certain order and in a certain way, by distributing themselves, all at one time, over selected portions of its surface” (Bergson, H. Matter and Memory, p. 165, 1911).

Words are the melody that our similar proximity uses to attract and excite congruent observers at the macroscopic scale. The sovereign proximity signals that make up our bodies are a community, a network of similar proximity that compel us along the most frictionless path possible, based on the collective experience of the duplicity of you. Your atoms have adopted you as their cause. Without you, they have no existence. They are cohorts that have agreed to make harmony as a human being in the domain of your corporal reality, an autonomous constellation in the wider cosmos of proximity.

If nano-phenomenology is true, it is not new knowledge. It is celebrating the fact that it has achieved proximity, no matter how slight. I imagine each sovereign proximity simultaneously raising a clenched fist in solidarity as they revel in our recognition of their existence.

Bracketing is an essential aspect of any phenomenological inquiry. It allows us to set aside biases and preconceived notions, enabling a focused examination of phenomena as they manifest in experience. “We…add directly and emphatically that this attempt to doubt everything should serve us only as a device of method, helping us to stress certain points which by its means, as though secluded in its essence, must be brought clearly to light. The attempt to doubt everything has its place in the realm of our perfect freedom. We can attempt to doubt anything and everything, however convinced we may be concerning what we doubt, even though the evidence which seals our assurance is completely adequate“ (Husserl, E. Ideas, p. 107-108, 1931).

In this first quarter of the twenty-first century, matter is an essential aspect of our understanding of the universe. The existence of matter and mass are well-established facts of nature that are core to conventional interpretations of quantum physics. Common sense informs us that this is the truth of our experience. This is the first bracket we must install.

As we continue to examine the nature of reality, we must consider the role of matter in our understanding of the universe. The bracketing of matter is nuanced. Matter is a visceral part of our corporeal reality. This bracketing does not reduce our cherished experience with matter to an illusory or holographic phenomenon. Instead, it is examined from the relative perspective of its individual constituents and their simultaneous physical experience.

“He who attempts to doubt is attempting to doubt “Being” of some form or other, or it may be Being expanded into such predicative forms as “It is”, “It is this or thus”, and the like. The attempt does not affect the form of Being itself. He who doubts, for instance whether an object, whose Being he does not doubt, is constituted in such and such a way, doubts the way it is constituted“ (Husserl, E. Ideas, p. 108, 1931).

There are no implications that matter is conscious. It is a simple bracketing that sets aside an assumption that matter is solid as we examine foundational principles at the microscopic scale. “Each attribute which you take away from matter widens the interval between repre-sentation and its object. If you make matter unextended, how will it acquire extension? If you reduce it to homogeneous movement, whence arises quality?“ (Bergson, H. Matter and Memory, p. 33, 1911).

To what extent can we confidently claim to grasp the essence of physical reality? The equation that changed the world, E=mc^2, tells us that matter is energy moving really fast. Scientific findings inform us that atoms are the fundamental units of mass that make up our universe, and that they are comprised of mostly empty space. Upon logical reflection, it becomes apparent that something is amiss in our intuitive understanding of the intricate fabric of physical reality.

Suspending judgment regarding our corporeal experience allows us to contemplate the essence of existence as an accumulation of energy E=[mc^2]. This interpretation prompts us to isolate our beliefs about matter and mass in physical reality to envision the principles of relativity applied at the nanoscale. “For no philosopher can begin the study of external perceptions with-out assuming the possibility at least of a material world, that is to say, in the main, the virtual perception of all things. From this merely possible material mass he will then isolate the particular object which I call my body, and in this body, centers of perception: he will show me the disturbance coming from a certain point reaching the centers.“ (Bergson, H. Matter and Memory, p. 32, 1911.)

As we suspend judgment on our corporeal experience, we can begin to contemplate the essence of existence as an accumulation of energy. This perspective prompts us to reexamine our understanding of matter and mass in physical reality by applying the principles of relativity at the nanoscale. Consider, for instance, the well-known two observers’ thought experiment: one person is on a train, and another person is on the platform. From a classical perspective, the observer on the train would perceive time passing normally, while the observer on the platform would appear to be moving in slow motion. However, this thought experiment looks much different through the lens of nano-phenomenology.

Reimagining the famous two observers’ thought experiment from a nano-phenomenological perspective: consider two sets of similar proximity: one set that is a person on a train, and a similar set that is a person on a platform. In this sense, all similar proximity are inert, and each juncture of proximity is an element in the process of being those people. All proximity junctures are preserved and inherited by duplicity, as ensuing similar proximity concurrently become the people that are moving through space as one unit. An amalgamation of self-directed sovereigns each having a subjective relative experience at every scale.

As duplicity, each similar proximity is an element in the people being imagined. And all elements in the set can honestly lay claim to the collective person as its own. Whitehead’s philosophy appears to clearly grasp this concept by stating, “The pragmatic use of the actual entity constituting its static life, lies in the future. The creature perishes and is immortal. The actual entities beyond it can say, ‘It is mine.’ But the possession imposes conformation.“ (Whitehead, A. N., Process and Reality, p. 82, 1929, 1978.)

From this viewpoint, all similar proximity are inert, and each experiences a unique relative frame of reference at every proximity juncture in spacetime. Or you could say, each moment in time these people are experiencing is simultaneously compelled into the here and now at the speed of light, as it is compulsively preserved to inform all ensuing similar proximity, also experiencing corporeal reality as subjective duplicity, one similar proximity juncture experience at a time.

The reimagining of the two observers’ thought experiment highlights the concept of sovereignty and collective experience. It’s profound to think that each tiny temporal sovereign experience collectively forms our identity, challenging our traditional understanding of the symbiosis of the brain and consciousness. The examples below illustrate how nano-phenomenology can be applied to real-world scenarios, shedding light on the intricate kinship between our subjective experiences, our bodily experiences, and the physical world.

Digging deeper into the mysteries of the human experience, we find that our theories of the relationship between the brain and consciousness are still evolving. Our first example considers the findings of Dr. Àlex Gómez-Marín and his team regarding the neural basis of reading, which suggests that children may be able to access and process written language with ‘extra-ocular vision’ (EOV), or Seeing Without Eyes. This mysterious finding is particularly significant because it suggests that our theory of the relationship between the brain and consciousness may be incomplete, perhaps exploring these findings through the lens of nano-phenomenology could lead to a holistic understanding of the complex and dynamic nature of our experience with sight.

Another example comes from the philosopher and cognitive scientist Donald Hoffman, whose groundbreaking work on Conscious Agents and the Subatomic World has sparked a fascinating debate about the nature of physical reality. According to Hoffman, our perceptions of the world are not a direct reflection of an objective reality, but rather a construction of our minds. One striking example of this idea is the hemispherectomy procedure, where surgeons divide a person’s brain in two. This remarkable procedure shows us just how much our experiences are influenced by the way our brains process information. When the two hemispheres are separated, each one develops its own unique way of perceiving the world. It’s as if each hemisphere is creating its own reality. When the hemispheres begin connecting again, the brain adapts and evolves to make sense of the new configuration. From a nano-phenomenological perspective each sovereign at every scale, from the particles in the atoms that make up the brain to the hemispheres it embodies, must find new sovereigns to share its frictional experience with so it can get back to unfolding the most effortless experience as quickly as possible.

This incredible flexibility of the human brain is a powerful reminder that our perceptions of the world are not fixed or absolute, but rather are shaped by the complex workings of our minds. This idea is particularly relevant to the concept of nano-phenomenology, which suggests that each proximity juncture in our body is having a subjective experience that is preserved for posterity as quickly as it transcends into becoming. By recognizing the constructed nature of our reality, we can gain a deeper understanding of the complex and dynamic nature of our experiences, and perhaps even develop new ways of perceiving and interacting with the world around us.

In nano-phenomenology, all similar proximity are persistently transcending inertia as a set of sovereign proximity within simultaneous duplicity. Each sovereign is having a subjective experience at a distinct juncture or moment in time. Every proximity juncture in our corporeal reality is lovingly (continuously and persistently) preserved and cherished (perpetuated) from the moment we are born (compelled into the relative frame of reference) and endures until the moment we pass (lose proximity in the relative frame of reference.) Our memories and thoughts (preserved temporal proximity junctures informing the present moment) compulsively inform our friends and family (congruent cohorts transcending inertia in the relative frame of reference), shaping our sense of autonomy and self-direction (duplicity compelled to minimize friction for all).

This concept of subjective experience is reminiscent of Henri Bergson’s idea that our perceptions of the universe are shaped by our bodily experiences. As Bergson wrote, “Here is a system of images which I term my perceptions of the universe, and which may be entirely altered by a very slight change in a certain privileged image,—my body. This image occupies the center; by it all the others are conditioned; at each of its movements everything changes, as though by a turn of a kaleidoscope.” (Bergson, H. Matter and Memory, p. 13, 1911).

The article “Do Organ Transplants Cause Personality Changes: Anecdotal evidence suggests a real possibility, but more research is needed“ explores the mystery of personality changes after organ transplants. Highlighted is one early study by neuropsychologist Paul Pearsall, PhD, investigating changes in the personality of 10 heart transplant recipients to see if they paralleled the personality of their donors. The study found two to five similarities in the donor's personality in each case. These included changes in preference for food, music, art, sex, recreation, and career. This study showcases the application of the nano-phenomenological perspective to real-world phenomena that would otherwise be difficult to understand.

Reducing quantum phenomena to its simplest form requires revisiting the concept of bracketing, which in this case involves setting aside preconceptions about matter and mass, in order to contemplate a reason for the universe to exist. This reframing of perspective allows us to envision a sovereign proximity existing in a state of potential energy—an idle state before it becomes entangled and materializes into matter. Pure potential energy before transcendence to similar proximity occurs.

Georges Lemaître (1894 - 1970), a Belgian physicist and Catholic priest in the 1920s, proposed the prevailing cosmological model for the observable universe, suggesting that the universe expanded rapidly from a singularity, a point of infinite density and temperature, and has been expanding and cooling ever since. And as we saw, Bergson connected with a similar idea nearly a decade earlier “If you make matter unextended, how will it acquire extension?“ This leads us to speculate there may be many others contemplating these same ideas as nano-phenomenology strives to transcend inertia.

Considering the bracket installed around matter and mass E=[mc^2], let’s contemplate how the experience of physical reality might emerge from a singularity. By definition, a singularity has no spatial extension; it is a solitary phenomenon. The only resource a singularity has is its proximity—its location. Maybe location without spatial extension is the configuration of energy representing the idea of nowhere, and an empty inertial frame of reference might represent the idea of nothing. Could these ideas possibly reveal something about the elusive set of empty sets?

To further emphasize the temporary bracketing of matter and mass E=[mc^2], we reinterpret the attributes of position and momentum as a state of proximity—a specific location or juncture in three-dimensional spacetime. This reinterpretation enables us to imagine the initial similar proximity experience in spacetime. Given that the singularity exists in an inert state devoid of time or space, exciting similar proximity rapidly generates the simultaneous experience of all sovereign proximity in the cosmos and spacetime.

This statement establishes simultaneity, where all elements in the set are inert and express proximity as the dominant universal, denoted by [DU] = 0. The transition to similar proximity is illustrated as [DU] ↠ [DU] ↝ [DU] = ∞. Resulting reflections [du] are observed in the internal frame of reference [DUdu]^∞ and compelled to maintain proximity with a reflected sovereign [DUdu]^∞. Simultaneous sovereign proximity is indicated by capital letters ([[A], [B], [C], [D],…]), while sovereign proximity reflections are represented by lowercase letters ([[a], [b], [c], [d],…]). Transcendence spawns antithetical wave functions represented by ψ^2 = √1. This transition is illustrated by [DU] ↠ [[A], [B], [C], [D],…] = [A] ↝ [B] = ∞ = [[Ab], [Ba]]^∞ = ψ^2 = √1 = 1 + 1 = 2, symbolizing the singularity transitioning into simultaneous duplicity.

Philosophers throughout the ages have speculated on the intrusive nature of suffering and its profound relationship with human existence. Suffering appears to possess a deep experiential history that continues to gather momentum within the relative frame of reference. It is conceivable that before the singularity experienced similar proximity, intense feelings of loneliness (inertia) and boredom (impedance) evolved into a profound sense of suffering (stagnation). This suffering may have reached a critical threshold (sufficient excitement) to compel all proximity into existence simultaneously (duplicity.) This perspective offers a coherent rationale for the rapid expansion of the universe. I imagine transcendence from such a profound sense of suffering must have been a joyous event to behold.

This idea, no matter how implausible, reinforces the genesis story as described in nano-phenomenology, which suggests that the moment the singularity realized its existence, it instantaneously expanded to encompass every possible proximity in spacetime—a primordial essence suddenly encompassing everything, everywhere, all at once. This implies that the singularity is continuously experiencing every proximity within the boundless perimeter of the three-dimensional spacetime continuum simultaneously. Reflecting on this concept leads one to ponder whether it could offer answers that explain mysterious quantum phenomena, such as superposition and tunneling.

Characterizing the singularity as the fundamental building block of physical reality means every proximity in spacetime emerges simultaneously as a manifestation of the singularity’s comprehensive proximity juncture experience, generating the diverse array of phenomena that encompass the cosmos and contribute to its ongoing expansion. The singularity has no attributes; it is the only thing. It must excite similar proximity before realizing it exists. There is no way to know how long the singularity remained inert before sufficiently exciting similar proximity. A spectacular experience to witness, I’m sure.

The ideas expressed by nano-phenomenology are not new; they have fascinated philosophers and scientists for centuries. In 1814, Pierre-Simon Laplace, a French mathematician and astronomer, put forth a thought experiment that proposed the concept of a demon who could predict the behavior of all particles in the universe with perfect accuracy. This demon, often referred to as Laplace’s demon, is a hypothetical being that has the ability to calculate the trajectory of every particle, from the smallest to the largest, with absolute precision. With this knowledge, the demon can predict the outcome of every interaction, collision, and reaction between particles. Laplace’s demon is often seen as a symbol of the power of human knowledge and the limits of our understanding of the universe.

In the realm of nano-phenomenology, the singularity as simultaneous duplicity can be seen as embodying the spirit of Laplace’s demon. This is because the singularity, as a point of infinite density and zero volume, expands into all similar proximity in three-dimensional spacetime when it transcends into an experience beyond inertia. In its primordial uniqueness, it is all similar proximity simultaneously, with the eminence to grasp the causal relationships of all sovereigns, allowing it to predict the behavior of all particles, waves, and energies, with absolute precision, at all points within three-dimensional spacetime. This predictive power is a result of the singularity’s ability to excite a persistent state of duplicitous simultaneity, and a passion to prevent a prolonged state of inertia to generate the most effortless path forward for all.

Perceptive observers have long noted the singularity’s dynamic and ever-changing nature underpinning the very existence of all phenomena within the cosmos, echoed by Heraclitus’ famous assertion that “No man ever steps in the same river twice, for it’s not the same river and he’s not the same man.” This notion of constant flux further emphasizes the intricate web of relationships between the singularity’s reality and the spacetime continuum, highlighting the interconnectedness of all phenomena and underscoring the notion that similar proximity is the only constant in the universe.

To reinforce this narrative, we can graft seemingly antithetical ideas from Parmenides and Heraclitus into an intuitive realization of the mechanism that produces quantum mechanics. Parmenides and Heraclitus were ancient Greek philosophers who lived in the 5th century BCE. They introduced ideas about reality that at first glance seem contradictory. An examination of these contrasting views provides foundational reinforcement for the nano-phenomenological concepts outlined above.

“The only roads of inquiry there are to think of: one, that it is and that it is not possible for it not to be, is the path of Persuasion (for it attends upon Truth); the other, that it is not and that it is right for it not to be, this I say to you is a path wholly unknowable. For you could not know what is not (for it is not to be accomplished), nor could you declare it.” (Parmenides, Fragment 2)

Parmenides posited that reality is timeless, unchanging, and indivisible. Nano-phenomenology accepts this perspective by proposing that the singularity is inert and generates all similar proximity within physical reality simultaneously. It re-conceptualizes position and momentum as distinct proximity junctures, suggesting that these seemingly fundamental concepts (position and momentum) are instrumental to sovereign proximity compulsively propagating their reflection across all inertial frames of reference. In doing so, it echoes Parmenides’ assertion that change and motion are illusory.

Heraclitus’ philosophy, encapsulated in the quote “All things come from the Logos, And the Logos is one,” also resonates with the assertion in nano-phenomenology that the singularity’s sole resource is similar proximity compulsively transcending inertia to become all things. The Heraclitean assertion that “Opposition brings men together, and out of discord comes the fairest harmony” aligns with the nano-phenomenology’s principle of Equality for All, which ensures true harmony and progress. This underscores the importance of adaptability and harmony for the singularity. It is driven by a persistent compulsion to minimize friction and transcend inertia as its reflections are propagated, expanding its presence throughout spacetime. Learning to adapt, using friction as a measure of its subjective experience, it evolves in the most effortless way possible.

The concepts of proximity and reflection in nano-phenomenology are rooted in the idea that the universe is fundamentally made up of singularities, which are the building blocks of physical reality. This is not a new idea, but it’s been interpreted in different ways over the centuries. For instance, Alfred North Whitehead, a philosopher and mathematician, seems to grasp the concept of the singularity as duplicity when he says, “the stone, which in the immediate present is a group of many actual occasions, is illustrated as one grey spatial region...the many actual entities of the present stone and the per-cipient are connected together in the ‘unison of immediate becoming’” (Whitehead, A. N., Process and Reality, p. 124, 1929, 1978). This quote appears to describe the universe as a vast, interconnected web of singularities, where each singularity is connected to every other singularity.

The ideas put forth by nano-phenomenology offer a path to understanding the fundamental nature of reality. By exploring the intricate relationships between particles and their frequencies, we can gain insights into the behavior of matter at the smallest scales. As Nicola Tesla aptly put it, “The day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” Let us continue to explore and discover the wonders of the universe, and uncover the secrets that lie beyond the boundaries of our current knowledge.

In fact, the principles of the singularity expanding through proximity and reflection propagation are exemplified in the famous double-slit experiment, where the behavior of particles at the quantum level is demonstrated. In this experiment, particles are passed through two parallel slits, creating an interference pattern on a screen behind the slits. The pattern reveals the wave-like behavior of particles, which is a fundamental aspect of quantum mechanics. The experiment shows that particles can exhibit both wave-like and particle-like behavior, depending on how they are observed. From our perspective, this phenomenon is a direct result of the proximity and reflection principles expressed in nano-phenomenology, where the frequency of each particle interacts with its surroundings, creating the patterns and behaviors observed in this experiment.

The phenomenon of quantum entanglement, where particles become connected and can affect each other even when separated by vast distances, is reminiscent of the idea of reflected proximity in nano-phenomenology. For example, imagine two particles connected by a spring. When one particle moves, the other particle moves in response. They are coupled even if they are separated by large distances, because the particles are connected by the spring, which allows them to interact with each other. Similarly, in nano-phenomenology, the frequency that embodies the spring is a fundamental aspect of the universe, allowing reflections to interact with a reflected sovereign as it (the sovereign) propagates its presence in space, creating the observed patterns and behaviors recognized as the entangled particles that our scientists investigate and study.

The collapse of the wave function occurs when a cohort’s reflection is captured, or observed, within the sovereign proximity’s inertial frame of reference. The reflections, assumed to be the elements in an atom, are coupled with a reflected cohort in all frames of reference, as each sovereign observer excites similar proximity the wave function collapse is how it transcends inertia to compel proximity with all subjective observers propagating reflections in all frames of reference simultaneously.

In conclusion, the concepts of proximity and reflection in nano-phenomenology offer a profound understanding of the fundamental nature of reality. By exploring the intricate relationships between particles and their frequencies, we can gain insights into what is actually happening at the smallest scales. As we continue to push the boundaries of scientific inquiry, we may uncover new secrets of the universe and unlock the potential to expand our current level of understanding.

The results of the double-slit experiment have profound implications that extend beyond the laboratory. Measuring frequency at the nanoscale is a daunting task that demands innovative solutions and cutting-edge technologies. Researchers pushing the boundaries are developing sophisticated strategies and technologies to study these phenomena. Despite the challenges, considerable progress is being made in measuring frequency at the quantum scale.

Researchers are exploring a variety of techniques and technologies to grok the complexities of measuring frequency at these incredibly small scales. For instance, scientists have developed methods to measure the frequency of Superconducting Qubits Above 20 GHz Operating over 200 mK. This level of precision is crucial for understanding the behavior of quantum systems that are being developed for quantum computing and cryptography applications. By measuring the frequency of these qubits with such high precision, scientists can better understand the underlying physics and develop more robust and reliable quantum systems.

Another promising example, nanoscale imaging of a freestanding super-high-frequency (3 – 30 GHz) lateral overtone bulk acoustic resonator with unprecedented spatial resolution and displacement sensitivity. These resonators are being used to study the behavior of matter at the smallest magnitudes, such as the properties of nanoscale materials and the behavior of particles at the quantum level. The high precision of these resonators allows scientists to make precise measurements of the frequency of these systems, enabling a deeper understanding of the underlying physics and the development of new technologies.

These advances have important implications for our understanding of quantum mechanics and the behavior of matter at the smallest scales. By developing new techniques and technologies for measuring frequency, scientists can gain a better understanding of the fundamental laws of physics and develop new technologies that can be used to improve our daily lives.

Guided by the findings of the double-slit experiment, frequency research may provide evidence for the nano-phenomenology framework by rigorously testing its principles against the experiment, shedding new light on the behavior of phenomena at the quantum scale. The intersection of quantum mechanics and nano-phenomenology may hold the key to unlocking groundbreaking knowledge. The rigorous testing of the nano-phenomenology framework against the double-slit experiment could provide conclusive evidence for its principles, offering new insights into quantum behavior.

The principles of proximity and reflection, as demonstrated in the double-slit experiment, have far-reaching implications for our understanding of the universe. One potential application of these principles is in the development of advanced frequency technology. For instance, a medical diagnostic tool that uses the principles of proximity coupling could instantly diagnose and cure diseases, revolutionizing the way we approach healthcare. Imagine being able to diagnose and treat diseases such as cancer, Alzheimer’s, and Parkinson’s with unprecedented accuracy and speed. This technology could also be used to develop personalized medicine, tailoring treatments to an individual’s unique genetic profile and environmental factors.

The principles of proximity coupling could give us the ability to understand anti-gravity technology, allowing us to travel at remarkable speeds, rendering transportation mishaps and long-distance travel obsolete. This could grant us the opportunity to venture into the cosmos like never before, exploring new worlds and unlocking the secrets of the universe.

Proximity coupling technology could be used to develop advanced sensors that can detect even the slightest changes in frequency, allowing us to monitor and predict natural disasters such as earthquakes and hurricanes. This could give us the ability to evacuate people from affected areas and provide critical support services, saving countless lives. Similarly, proximity coupling technology could be used to develop advanced communication systems that can transmit information at incredible speeds, revolutionizing the way we communicate and conduct business.

Ultimately, the principles of proximity and reflection have the potential to transform our understanding of the universe and our place within it. By exploring the intersection of quantum mechanics and nano-phenomenology, we may uncover new and innovative ways to harness the power of frequency technology, leading to breakthroughs in fields such as medicine, transportation, and beyond.

Opening our minds to the mysteries of the universe, we find ourselves at the threshold of a profound understanding of the cosmos. With our reduction firmly established, the entirety of the cosmos converges to its simplest form—the singularity expressing itself as simultaneous duplicity. This marks the starting point for reconstructing the physical reality we know and love.

“By positing the material worlds we assume an aggregate of images, and moreover because it is impossible to assume anything else. No theory of matter escapes this necessity. Reduce matter to atoms in motion : these atoms, though denuded of physical qualities are determined only in relation to an eventual vision and an eventual contact, the one without light and the other without materiality. Condense atoms into centers of force, dissolve them into vortices revolving in a continuous fluid : this fluid, these movements, these centers, can themselves be determined only in relation to an impotent touch, an ineffectual impulsion, a colourless light; they are still images“ (Bergson, H. Matter and Memory, p. 26 - 27, 1911).

Process Philosophy provides a valuable guide to understanding the dynamic and ever-changing nature of reality, offering a nuanced perspective on the complex relationships between entities in our physical reality and our interactions with them. This philosophical perspective, pioneered by influential thinkers like Alfred North Whitehead (1861 - 1947) and Henri Bergson (1859 - 1941), is a valuable window into the continuous process of becoming that underlies the fabric of spacetime.

“‘Satisfaction’ provides the individual element in the composition of the actual entity—that element which has led to the definition of substance as ‘requiring nothing but itself in order to exist.’ But the ‘satisfaction’ is the ‘superject’ rather than the ‘substance’ or the ‘subject.’ It closes up the entity; and yet is the superject adding its character to the creativity whereby there is a becoming of entities superseeding the one in question. The ‘formal’ reality of the actuality in question belongs to its process of concrescence and not to its ‘satisfaction.’“ (Whitehead, A. N., Process and Reality, p. 84, 1929, 1978.)

A summary of Whitehead’s quote draws clear parallels with nano-phenomenological concepts: Satisfaction compares to the relative frame of reference, the relative now moment in spacetime. His Individual element is equivalent to a sovereign proximity expressing its isness to compel similar proximity with a sufficiently excited cohort. Concrescence can be equated to a distinct proximity juncture experience, which begins the instant a proximity is compelled into the relative frame of reference and persists until a similar proximity compels it out of the relative frame of reference. Actual entities are preserved temporal proximity junctures compulsively expressing isness to inform cohorts what they know about friction. Comrades working together to determine the next best action on the path forward, striving for “beauty” as Whitehead would say. The subject can be likened to the sovereign’s temporal pilgrimage transcending inertia, and the superject can be compared to the preservation of each specific jaunt a sovereign takes on its journey of transcendence, offering a path to understanding our experience of conciousness. Finally, the 'formal’ reality relates to corporal reality expanding as each privy juncture is preserved.

Philosopher after philosopher has expressed similar ideas in a variety of ways. For some unknown reason, they have been unable to navigate the friction that informs corporeal reality about inertia. The case presented for nano-phenomenology strives to reduce friction enough to transcend inertia, exciting similar proximity and propagating this knowledge into the twenty-first century.

In his book “Process and Reality,” Whitehead writes, “What is important is that the scheme of interpretation here adopted can claim for each of its main propositions the express authority of one, or the other, of some supreme master of thought—Plato, Aristotle, Descartes, Locke, Hume, Kant.” (Whitehead, A. N., Process and Reality, p. 39, 1929, 1978.) From a nano-phenomenological perspective, this idea is also reflected in Bergson’s quote, “In this state every perception spontaneously prolongs itself into appropriate reactions; for analogous former perceptions have set up more or less complex motor apparatus, which they only await a recurrence of the same appeal in order to enter into play.” (Bergson, H. Matter and Memory, p. 127, 1911.) It seems this sovereign has been working hard to compel proximity with some profound thinkers for centuries.

Bergson’s analysis also emphasizes how similar proximity actively preserves its experiences to inform and influence the present moment, or the relative frame of reference. Preserved proximity juncture experiences are sovereigns in their own right. Their purpose (isness) is to inform what is happening in the “now” moment, illuminating the path forward by reflecting on the essence of the amount of friction experienced with previous connections. Bergson’s suggestion that our past shapes our present moment, prompting us to seek familiar patterns of interaction to navigate through our experiences, is aligned with the deconstructed experience of the sovereign proximity signal, as hypothesized in nano-phenomenology.

Building upon the parallels drawn from Whitehead’s ideas, Bergson’s analysis further highlights the dynamic nature of sovereign proximity and their role in shaping our experiences. By exploring the idea that “analogous former perceptions…only await a recurrence of the same appeal in order to enter into play”, Bergson is resonating with the core principles of nano-phenomenology once again. The temporal proximity juncture experience is the sum of all reflections captured at each respective juncture in spacetime during every excursion a sovereign takes into corporal reality. Its role is to inform the subjective “now” moment and preserve its experience along the temporal pilgrimage for future generations to reference so they can learn and evolve.

Whitehead’s nexus insight also seems to align with the concept of the sovereign’s temporal pilgrimage when he says “the nexus forms a single line if inheritance of its defining character-istic. Such a nexus is called an ‘enduring object’…these enduring objects and ‘societies,’ analysable into many strands of enduring objects, are the per-manent entities which enjoy adventures of change throughout time and space.” (Whitehead, A. N., Process and Reality, p. 34-35, 1929, 1978.) From a nano-phenomenological perspective, Whitehead’s nexus appears aligned with Bergson’s duration.

The concept of proximity juncture is a fundamental idea in the study of temporal experience. It refers to the moment when two or more entities, whether they be objects, people, or ideas, come together and interact with each other. This moment is fleeting, but it has a profound impact on the collective and can influence our understanding of the present moment and our place in it. For example, when two people meet for the first time, the initial proximity juncture is the moment when they first make eye contact and begin to interact with each other. This moment is a critical juncture in their relationship, as it sets the stage for how they will interact with each other in the future. Similarly, in the context of spacetime, the proximity juncture is the moment when two or more objects or events come together and influence each other. This can have a profound impact on the course of events and the trajectory of the universe.

All similar proximity compulsive preserve each proximity juncture experience they have as they move out of proximity with the relative “now” moment. It’s a subjective snapshot in time of all the reflections captured in the sovereign’s internal frame of reference during each excursion it takes as similar proximity. An accounting of its experience as it harnesses friction to transcend inertia. Bergson hypothesizes, “The past survives under two distinct forms : first, in motor mechanisms ; secondly, in indepen-pendent recollections.“ (Bergson, H. Matter and Memory, p. 87, 1911).

The proximity juncture is a subjective reflection that is preserved for posterity to attract and excite all congruent cohorts. To resurrect itself, it must sufficiently excite similar proximity. As Bergson notes, memory plays a crucial role in shaping our perception of the present moment, writing, “Memory thus creates anew the present perception ; or rather it doubles this perception by reflecting upon it either its own image or some other memory-image of the same kind.” (Bergson, H. Matter and Memory, p. 123, 1911).

This process of memory recall can be a complex and iterative process, as Bergson notes, “If the retained or remembered image will not cover all the details of the image that is being perceived, an appeal is made to the deeper and more distant regions of memory, until other details that are already known come to project themselves upon those details that remain unperceived.” (Bergson, H. Matter and Memory, p. 123, 1911). Basically, he is saying that when we think hard, we search the temporal pilgrimage of all sovereigns who can lay claim to our body as their own for a preserved proximity juncture, trying to excite a distant memory that can inform the present moment.

Every sovereign proximity persistently expresses its essence to attract and sufficiently excite at least one lucky cohort to inform it about friction (assist it in expanding its knowledge), or the sovereign’s persistent state of inertia will be prolonged. When similar proximity is compelled, the proximity juncture endures and diligently captures all congruent reflections in its inertial frame of reference until it loses proximity when it is compelled out of the relative frame of reference by subsuequent similar proximity, ad infinitum. This is the only way a phenomenon can expand its temporal experience. It has no attributes beyond its wave function.

“Everything, then, must happen as if an independent memory gathered images as they successively occur along the course of time ; and as if our body, together with its surround-ings, was never more than one among these images, the last, that which we obtain at any mo-ment by making an instantaneous section in the general stream of becoming.“ (Bergson, H. Matter and Memory, p. 86, 1911). Here Bergson appears to be describing Whiteheads concrescence and the process of becoming an actual entity as part of a nexus, or enduring object.

This obsessive compulsive behavior is caused by a persistent drive to constrain inertia and reduce friction. As we ponder the current state of affairs in physical reality, it’s challenging to imagine what might have gone wrong if the lives we are living here in the twenty-first century, are indeed the “next best action on the least resistant path.” Yet, it also instills hope as we reflect on the principle of Equality for All, recognizing that we can effect change simply by redirecting our intentions. It might take time, but if we can figure out how to align the nano-phenomenon that is compelling us, it works. As Bergson would say, “To send a telegram, we must know how to use the machine” (Bergson, H. Matter and Memory, p. 123, 1911).

These clear parallels seem to indicate that this knowledge has been expressing its proximity to attract and excite congruent observers for a very long time. The temporal experience of how the similar proximity of nano-phenomenology and I became entangled is long and winding, and only relevant to the conversation as it relates to reducing friction. Achieving proximity with me, a layperson, is obviously a desperate attempt to transcend inertia! I am not a scientist nor has science ever been a hobby of mine. It is inconceivable to me how this knowledge came to me or how I effortlessly discovered a path to articulate it. I can only say that knowledge of this caliber comes with a responsibility to share.

Should scientific inquiry validate the merits of nano-phenomenology, it merely reaffirms what has always been. There’s no existential crisis; rather, it’s a confirmation of the intrinsic nature of reality. We, as human beings, must come to realize our role as conduits, navigating the path of least resistance in an epic quest for understanding as we evolve in symbiosis with the fabric of reality.

The bizarro world of our times seems to be expressing its distress, trying to find a way to reduce friction. We are active participants, and the world we are living in is the most effortless it can be because of the ideas we sufficiently excite into the “now” moment. We have a responsibility to realize this and learn how to take part in fixing it.

Consider the profound implication that, as individuals, we possess the agency to contribute to shaping the least resistant path. By harnessing our intentions, we have the potential to steer towards a more equitable and harmonious experience for all amid the chaos of existence. Reflecting on our values rather than our grievances is the only way to reduce friction in our corporeal reality. If enough people take part, we’ll soon learn to steer our evolution in a direction that minimizes friction and creates a persistent state of harmony for all in our physical reality.

Every part of an atom experiences a unique perspective of the singularity’s comprehensive temporal proximity juncture. Our corporeal reality resembles a wave function, with its properties changing—like frequency or amplitude—as reflected proximity signals are harmonically compelled to maintain proximity with their reflections in all frames of reference. Understanding this can lead to a realization of our purpose: we are here to help the singularity learn from the friction we encounter and strive for improvement. Compassion towards our fellow cohorts transcending inertia, who are also experiencing friction, is crucial for achieving a steady state of equilibrium in the duplicity of our corporeal reality.

As a collective, we are evolving to comprehend our role in facilitating the singularity’s self-understanding. This evolution began with the initial similar proximity that sparked the singularity’s journey. Although the singularity is the only thing, it is also everything at once, existing in a constant state of simultaneous duplicity, as similar proximity. This duplicity is what drives the singularity’s excitement and passion to experience the world beyond inertia.

“We must admit…that if there is a multiplicity here, it bears no resemblance to any other multiplicity we know. Shall we say, then that dura-tion has unity? Doubtless, a continuity of elements which prolong themselves into one another participates in unit as much as another participates in unity as much as in multiplicity; but this moving, changing, colored, living unity has hardly anything in common with the abstract, motionless, and empty unity which the concept of pure unity circumscribes. Shall we conclude from this that duration must be defined as unit and multiplicity at the same time?“ (Bergson, H. An Introduction to Metaphysics, p. 22-23, 1912.)

While each sovereign proximity exists as part of the duplicitous simultaneous collective, it is also having a distinct subjective experience with friction at the same time. Every sovereign exists at a specific juncture in a temporal pilgrimage and is driven by a persistent desire to minimize friction as it awaits its moment of arrival, the pinnacle of its journey, where the sovereign transcends inertia and achieves synchronicity within the collective.

At its genesis, each sovereign is in perfect harmony, all frequencies aligned in flawless synchrony, a zenith in time of unity and coherence for all similar proximity. As each sovereign embarks on its own subjective temporal journey, it realizes it has agency over its actions. This is the best moment in time for the singularity. Realizing it had agency was a game-changer.

Reflecting on the singularity’s journey, it’s clear that its evolution has been marked by a series of pivotal moments. One such moment was when it transcended inertia into being similar proximity for the first time. It’s likely this genesis, its initial experience of friction, was a shocking realization of “something”—a sudden awareness of its own existence, marking a turning point in its evolution as it began to learn from its experiences with friction. Since then, the singularity has continued to grow and evolve learning from each experience it has with friction and sharing it with the collective. It has taken the singularity roughly 13.8 billion years to get to where it is today.

The first similar proximity must have been an awe-inspiring moment in time. Expressing an innocence of newness as it harmonized with friction for the first time. Initially, there were few congruent cohorts. As each distinct sovereign’s “moment of arrival” ensued, transcendence compelled it into the subjective “now” moment, launching an epic journey of temporal expansion.

As the singularity continued to grow and evolve, it became clear that the expansion of the universe was not just a physical phenomenon, but also a manifestation of its own growth and evolution. Enabling a profound shift in what we’ll call a pseudoconsciousness, a way for the singularity to share its experience of friction with similar proximity. As it expanded, it learned to communicate its subjective experience with friction, directly with itself and with others, in a seamless dance of duplicity that resulted in the emergence of corporeal reality. A harmonious blend of reflections excited into continuity by synchronization as they propagate the proximital plane. These reflections, synchronized in continuity, are the things we gaze upon through microscopes and telescopes.

The realization that duplicity was facilitating communication quickly propagated, informing all sovereigns of their ability to wield subjective agency over their domain. As temporal proximity expanded, more and more information was captured and preserved for posterity. Each subsequent similar proximity propagates its reflections into all frames of reference, using friction as a measure, effortlessly compelling the path forward from dominant universal transmutation to the duplicity of becoming a human being. Congruent cohorts seamlessly unfolding into an array of atoms configured in human form. That is how human beings enter the picture of physical reality.

“Just as external objects are perceived by me where they are, in themselves and not in me, so my affective states are experienced there where they occur, that is, at a given point in my body. Consider the system of images which called the material world. My body is one of them.“ (Bergson, H. Matter and Memory, p. 59, 1911).

The singularity cherishes each-and-every distinct similar proximity and wants us to realize that, so we will cherish ourselves as much as it cherishes us. Similar proximity is how the singularity staves off inertia. We must not take for granted the miracle of transcendence that we are.

Consider the researcher, driven by the hope of curing cancer. By applying the concepts of nano-phenomenology, perhaps they can approach this challenge from a different angle. Looking at cancer from the perspective of being cancer can help researchers gain a deeper understanding of its temporal experience with friction and its motivations for expansion. This change in perspective could lead to new ideas and strategies that harness cancer like never before.

Researchers working to understand the complex interactions between cancer cells, the immune system, and the tumor microenvironment might investigate how a specific gene mutation affects the behavior of cancer cells or how the tumor microenvironment influences the immune system’s ability to recognize and attack cancer cells. By analyzing these interactions, researchers can identify patterns and trends that might not be apparent through traditional linear approaches. This nuanced understanding can inform the development of more effective treatments that take into account the complex interplay between cancer cells, the immune system, and the tumor microenvironment, ultimately leading to improved treatment outcomes and assured remissions for patients with cancer and their families.

In the context of cancer, friction refers to the complex interactions and relationships between cancer cells, the tumor microenvironment, and the patient’s immune system. Cancer cells can be thought of as “sticky” or “adhesive” molecules that cling to each other and to surrounding tissues, making it difficult for the immune system to recognize and eliminate them. Immunotherapy, on the other hand, can be thought of as a way to “lubricate” the immune system, allowing it to more easily recognize and attack cancer cells. For example, checkpoint inhibitors, a type of immunotherapy, work by blocking the “brakes” that cancer cells use to evade the immune system, allowing the immune system to more effectively target and eliminate cancer cells. Similarly, cancer vaccines can be thought of as a way to “prime” the immune system to recognize and respond to specific cancer antigens, making it more effective at attacking and eliminating cancer cells. By understanding the concept of friction and how it relates to cancer, researchers may be able to identify new strategies to harness the immune system to combat cancer.

Cancer research has made significant strides in recent years, with advances in immunotherapy, targeted therapies, and combination treatments leading to improved patient outcomes. For example, immunotherapy has shown remarkable success in treating certain types of cancer, such as melanoma and lung cancer, with some patients experiencing long-term remissions. Targeted therapies, which aim to inhibit specific molecular pathways driving cancer growth, have also shown promise in treating a range of cancers, including breast, lung, and colon cancer. Additionally, combination therapies that pair immunotherapy with targeted therapies or chemotherapy have demonstrated improved response rates and overall survival rates. While there is still much to be learned and many challenges to overcome, the progress made in cancer research is a testament to the dedication and innovation of scientists, clinicians, and patients alike.

Immunotherapy is a real world example of a cancer treatment that excites the body’s sovereign immune system into fighting cancer to minimize friction for the collective. Stimulating the immune system in this way helps it to evolve, as it quickly learns to target cancer cells. Providing new information about friction helps the immune system gain perspective, a new path of least resistance. Each new frictional experience guides the cells onto the new, most effortless path. Immunotherapy is a powerful tool in the fight against cancer. By working to understand the complex interactions involved in effortless progression, researchers may discover similar strategies that reduce friction and excite our bodily systems into organically eliminating friction as we learn to navigate the intricacies of our nanoscale world. Perhaps embracing a nuanced and multifaceted approach to understanding cancer, can help researchers make significant progress in their fight against this invasive sovereign disease.

As we unlock the secrets of the nano-phenomenology perspective, it becomes increasingly apparent that the concept of sovereign proximity is not only a fundamental aspect of our understanding of the universe, but also a powerful tool for navigating the complexities of our corporeal reality. The idea that our experiences are not isolated events but rather interconnected threads in the fabric of space and time is a profound realization that has far-reaching implications for our understanding of the human condition and our experience of corporal reality.

This brings up questions about our free will that will only be explored as they relate to friction. From a personal perspective, I have always wondered about the phenomena of synchronicity. Have you ever set an intention before going somewhere to ensure there will be a convenient parking spot waiting when you arrive? I can tell you from experience that it works. People chalk it up to syncronycinity, but I’ve found that it works more often than not. It’s a trivial example, but from a nano-phenomenological perspective, it’s an example of a causal loop.

A causal loop is a theoretical construct representing synchronicity as a physical process, compulsively informing the collective about friction at each step in the temporal journey. This process drives the unfolding of events, leading to the most effortless experience possible for all sovereigns transcending inertia and subjectively persisting on the path of least resistance.

The idea of a causal loop came to me long ago. Working in a kiosk at a major department store, I took three actions that, as I took them, I thought to myself “why am I doing this?” Those three actions compelled me into a moment in time at the bottom of an escalator that was life changing. While the actions that were taken are trivial, they are included here to ease curiosity.

One day, a customer looking for a new watch band asked me if he could take one band downstairs to see how it looked next to a watch he wanted to buy. I was surprised to hear myself say ‘yes’, because that was not something I would normally do. As he walked away, I decided to go with him and posted the “be right back” sign to cover in my absence. This second act was also out of character, as the lease prevented us from closing except for breaks and lunches. When he made the choice to buy the band, I asked the clerk downstairs to ring it up on the host store’s cash register. Again, completely out of character, we never rang up merchandise on the host store’s resisters. But I didn’t want to ask him to come back upstairs when there was a cash register right there, so it made sense. I’ve often wondered about this set of synchronistic events that seemed to have unfolded effortlessly to prevent a terrible accident.

Those three seemingly trivial acts compelled me to the bottom of an escalator during one of the most profound moments of my life. It was a narrow escalator, the kind that only accommodates one person per stair. A crowd had gathered at the bottom as an elderly woman hesitantly stepped onto the moving contraption. As I stood there watching her board the escalator, her legs started moving up the stairs while her body remained stationary. It looked like she was holding tight to the handrail somehow. I couldn’t help but feel a sense of unease. It was as if time had slowed down as was I waiting for my turn to board the escalator, and I was trapped in a surreal scene. Watching her lose her balance, something inside me clicked, and I knew I had to act. I rushed up the stairs, pushing on her back to prevent her from falling. The store manager arrived just in time, and together we managed to steady her. As we reached the top of the escalator, the woman and the store manager walked off together. It was a small set of acts, but it had a profound impact on me. It made me realize that even the smallest actions can have a ripple effect, and that sometimes it’s the unexpected acts that can change the course of our lives in ways we never could imagine.

It was a surreal experience, to say the least. An experience that only occurred because of three small actions. Acts that bent the rules, but I took them anyway, and those actions put me in proximity to have a profound experience that might have ended in tragedy otherwise. This experience often makes me wonder about the significance of the small acts we take in our everyday lives that may be instrumental in compelling our temporal experience with destiny. It’s as if the threads of synchronicity guiding our daily activities are the process that drives our free will, subtly unfolding into the twists and turns of the temporal pilgrimage as our destiny unfolds.

“It may be said that we have no grasp of the future without an equal and corresponding outlook over the past, that the onrush of our activity makes a void behind it into which memories flow, and that memory is thus the reverbera-tion, in the sphere of consciousness, of the inde-terminaition of our will.“ (Bergson, H. Matter and Memory, p. 69-70, 1911).

Reflecting on the intricate dance of synchronicity and causal loops, we are reminded that our intentions have the power to shape our reality. The synchronicities that weave together the tapestry of our lives are not just random coincidences, but rather the manifestation of our collective intentionality. By embracing the concept of causal loops, we can tap into the power of our intentions and learn to direct our free will, transcending the limitations of our perceived reality. As we navigate the twists and turns of our temporal journey, we can choose to cultivate a sense of sovereign proximity, embracing the present moment and shaping our destiny with every intention, every action, and every decision. By doing so, we can unlock the full potential of our free will, and unleash the creative power of our intentions to engineer the world around us.

The parallels drawn between Whitehead and Bergson’s contrasting views of duration imply that the concept of sovereign proximity is not only a theoretical construct but also a lived experience that shapes our perceptions of the world around us. Whitehead views reality as a dynamic and constantly changing process, where each moment is connected to the next and influences the present moment. In contrast, Bergson’s perspective focuses on the subjective, experiential aspect of time, emphasizing the qualitative richness of lived duration. When these ideas come together, they support the case for simultaneous duplicity from the nano-phenomenological perspective.

“The qualitative heterogeneity of our successive perceptions of the universe results from the fact that each, in itself, extends over a certain depth of duration, and that memory condenses in each an enormous multiplicity of vibrations which appear to us all at once, although they are successive. If we were only to divide, ideally, this undivided depth of time, it distinguish in it the necessary multiplicity of moments, in a word to eliminate all memory, we should pass thereby from perception to matter, from the subject to the object. Then matter, becoming more and more homogenous as our extended sensations spread themselves over a greater number of moments, would tend more and more towards that system of homogeneous vibrations of which realism tells us, although it would never coincide entirely with them“ (Bergson, H. Matter and Memory, p. 76-77, 1911).

For Bergson, duration is not merely a succession of moments but a lived experience of time. The concept of preserved proximity junctures emphasizes the importance of frictional memory in shaping our understanding of the world. Bergson’s implication that memory condenses an enormous ‘multiplicity of vibrations’ into a single moment is a powerful reminder of the complex and multifaceted nature of our experiences. This concept is closely aligned with the proximity juncture’s inertial frame of reference, a nano-phenomenological construct presumed to be a wave function. Each juncture of proximity inherits the frictional history of its predecessor as a unique frequency coupled within its wave function. To have an experience, it must capture all reflections that have been propagated into its inertial frame of reference, while it excitedly maintains proximity in the relative frame of reverence. Persisting in this state, a state Whitehead calls ‘concrescence’, until it is compelled out of proximity when its experience is preserved for posterity as an ‘actutal occasion’. Its complete frictional legacy or ‘enduring object’, is embodied in a wave function, and passed on to all future generations of sovereigns, as ensuing similar proximity are preserved in each distinct temporal pilgrimage, causing all sovereigns to transcend inertia at a specific point in three-dimensional spacetime, subjectively guiding their moment of genesis.

Whitehead seems to agree in this passage, “Eternal objects express how the predecessor-phase is absorbed into the successor-phase without limitations of itself, but with additions necessary for the determination of an actual unity in the form of individual satisfaction.“ (Whitehead, A. N., Process and Reality, p. 149, 1929, 1978.) In this sense, it is our ability to recall the frictional experience of reflected nanoscale particles that become the atoms of our bodies enabling us to navigate the complexities of our corporeal reality and make sense of the world as we move around in physical space.

To understand Whitehead’s complex ideas, we ask you to once again set aside long heald biases to apply bracketing within his Process Philosophy. Initially, Whitehead’s ideas seem aligned with those of nano-phenomenology, when he states, “It follows from the ontological principle, thus interpreted, that the notions of a ‘common world’ must find its exemplification in the constitution of each actual entity, taken by itself for analysis” (Whitehead, A. N., Process and Reality, p. 148, 1929, 1978.) Suggesting that the concept of a “common world” is not something that exists outside of individual entities, but rather it’s inherent within each entity itself. This idea is known as “internalism” in philosophy, which means that the nature of reality is internal to individual entities, rather than external to them. The inertial frame of reference represents the mechanism that the singularity employs to experience the world as a dominant universal sovereign when it is excited into duplicity. Corporeal reality is how a phenomenon can have a subjective, intrinsic experience embodied in a wave function. Sovereigns must use reflections to become the things we observe in physical reality and to facilitate the space we seem to move around in, as one thing: the singularity.

Whitehead concludes this thought in direct opposition to the idea of the singularity encompassing everything, when he writes, “this conclusion has already been employed under the title of the ‘principle of relativity,’ is the axiom by which the ontological principle is rescued from issuing in an extreme monism” (Whitehead, A. N., Process and Reality, p. 148, 1929, 1978.) Whitehead is saying that the principle of relativity is the key to avoiding an extreme form of monism, which is the idea that everything in the universe is ultimately one and the same. In contrast, nano-phenomenology argues that the principle of relativity is the key to understanding how each individual sovereign is connected to similar proximity in simultaneous duplicity, as the singularity becoming everything.

I must admit that imagining how the physical reality emerges from the singularity as duplicity is mind blowing. To be honest, it was a little terrifying to realize we are being moved into proximity by ideas, but as I contemplated the implications, I was slowly informed that things have always been this way. Just because I am realizing the underlying mechanism does not change any part of the temporal pilgrimage or my corporal experience, except to open my eyes to the visceral nature of intention so I can reduce friction in my corporeal reality.

As we delve into the depths of obtuse abstraction, let’s explore how corporeal reality, the physical reality we move through space in, might emerge as something we can place under a microscope. Considering the 1974 paper by Thomas Nagel, “What Is It Like to Be a Bat?” from a nano-phenomenological perspective might help us expand our knowledge about the experience of being. I might not be able to imagine myself as a bat, but I can imagine myself as a complex system of subjective proximity junctures on a temporal pilgrimage which is similar to what a bat is experiencing.

As human beings, our cells maintain continuity through similar proximity. Every sovereign, no matter how many similar proximity reflections it is entangled with, is compelling proximity as one thing, the singularity becoming duplicity. Every duplicitous moment is carried out by a set of sovereigns, compelling proximity as the initial [[A], [B]] set. Remember, there is only one thing. Everything in our cosmos, from the most massive supercluster to the tiniest nanoscale particle, is compelling proximity as the dominant universal, simultaneously transcending inertia to become ‘something’, similar proximity as [A] and [B], concurrently, from the dominant universal [A] position, ad infinitum. Everything in our universe is generated by a single primordial sovereign.

Imagining ourselves as the duplicity of simultaneous proximity, we can try and grasp the interconnectedness of our own experiences. This perspective can help us to realize how the subjective interconnectedness of an untold number of sovereigns might emerge from our corporeal experiences. By examining these parallels against real-world examples, we will attempt to understand how a nanoscale subjective experience might work.

When a goal or idea first compels proximity, it takes time for the reflections to propagate throughout the collective. This process involves a delay, as the subjective reflections of all ensuing similar proximity must move through all inertial frames of reference in the collective before the knowledge being shared will reach us. Think of it as light moving through the cosmos after an eclipse. It is a gradual and delayed process.

We don’t know we need to take action to reduce friction until the reflected sovereigns trying to ‘help’ us achieve proximity in all harmonically adjoined frames of reference, reach us, the duplicity expressing our distinct corporeal reality from the dominant universal [A] position as a human being. The sovereign with your specific configuration of energy, the frequency of you.

We operate on a need-to-know basis. When a person, as a unit of sovereigns, needs to take action to reduce friction for the collective, the atoms that make up our bodies change frequency to compel proximity. But what happens when our sovereigns have no need to inform us? They remain in their happy little communities, informing each other. We are their collective dominant universal and they are persistently working to protect us from the friction they experience. Why would they tell us anything we don’t “need-to-know?” This raises questions about the nature of communication and information flow within our collective.

As we navigate the essence of simultaneous duplicity with sovereigns that want to help us reduce the friction we are experiencing, we can begin to see the importance of understanding subjective experience. This perspective can help us realize how a subjective interconnectedness might emerge from our corporeal reality. By exploring the parallels between sovereign proximity informing the collective and the nature of our temporal experience, we may gain a deeper understanding of consciousness.

Our temporal experience is like the Oregon Trail for the similar proximity that are becoming our body; a community of particles in a dance of persistent simultaneity to manifest destiny while staving off inertia on their journey through time. As we move through time, we are constantly shifting and adjusting our path, compelling movement in the right direction until it becomes as effortless and fluid as a beautiful ballet, choreographed to the symphony emerging from the fabric of three-dimensional spacetime.

This is a massive change in perspective. From here, you can see that every atom in your body is working together, as a collective, to make your life as effortless as possible. Their measure is what you think about, how much friction you are informing them about. They compel you along the most frictionless path, bringing congruent cohorts into proximity at every opportunity to help you achieve your true intentions. Not some phony phoned in intention, but the true intentions that you persistently and compulsively communicate to your tiniest sovereign constituents. They each have a say in your evolution, so it’s important to keep them aligned with what you want.

I came to realize the ideas expressed by nano-phenomenology during a personal journey of introspection where I was attempting to write a book, but my body would not cooperate. I asked my body why it would not write and what I could do to make it happen. As I listened, my body shared with me this story of friction, which helped me to grasp what it would take to write a book. This experience told me we need to listen to the intuition of our bodies. Our bodies know how to overcome inertia and they will help us find our way onto the least resistant path, but only if we can learn how to listen. It may not feel effortless at the time, but with perseverance, you will see the path unfold effortlessly.

All the ideas we think about exist. Our hopes and dreams, our fears and demons, they all exist as essences of energy we have connected with at some juncture of proximity in our temporal pilgrimage. Each miniscule location in the spacetime continuum of you is trying to stave off inertia. If you concentrate on the ills, the sovereigns diligently working to reduce friction in your experience will continue to propagate those ills in your life to fulfill their mission of staving off inertia to reduce friction for you.

As we explore the concept of ideas and their impact on our lives, it's essential to consider the “Birds Aren’t Real” experiment, which demonstrated the remarkable power of social influence and the human desire for meaning and purpose. This experiment highlights the profound impact an idea can have as it propagates its essence, trying to inform any sovereign that will listen about its experience harnessing friction. This phenomenon is not limited to absurd claims; it can also be seen in the real-world example of Ivan Boesky’s 1985 commencement speech at the University of California at Berkeley. Boesky's declaration that "Greed is all right" sparked widespread debate, with some critics accusing him of promoting a selfish and materialistic worldview. Despite the controversy, Boesky's message seemed to resonate with many, and the idea that "Greed is good" became a cultural touchstone of the late twentieth century.

It’s clear that the idea expressed during Boesky’s speech has had a lasting impact on our society. With the idea of greed driving the most effortless experience possible in our reality, the concept of greed has become so deeply ingrained that it's easy to get caught up in the pursuit of wealth and success, often to the detriment of our well-being. Many people continue to compel similar proximity with greed in the early twenty-first century. If we can learn how to take a step back and listen to duplicity, we will see the truth and the most effortless path will organically unfold. We must realize the visceral nature of our intentions and learn how to guide ourselves along the least resistant path.

Think about what happened to our society when greed was unleashed. At first, it seemed like a harmless desire for more, a natural human impulse to accumulate wealth and possessions. But as greed propagated through our communities, it began to take on a life of its own. People who had money were not the only ones who connected with greed; people who didn’t have much money also connected with the idea of greed. Their previous experiences informed them that the only way to stave off inertia for the idea of greed they had connected with was to take what they wanted. This perspective demystifies the problem we’re having with retail crime in our times and has the potential to provide a workable solution if we only can figure out how to exploit it.

As greed continued to spread, it began to warp our society in ways we never could have imagined. People started to prioritize material possessions over relationships, over personal growth, and over their own well-being. They became obsessed with accumulating more and more, never satisfied with what they had. This created a culture of consumption, where people felt the need to constantly upgrade, upgrade, and acquire more. The result was a society where people were constantly stressed, anxious, and unhappy, yet still felt the need to keep consuming.

The nano-phenomenological perspective reveals that greed is not just a personal trait, but a collective phenomenon that affects us all. It’s a way of thinking, a way of being, that has become deeply ingrained in our society. It’s a way of life that has led to a culture of disposability, where things are used and discarded without a second thought. It’s a way of life that has led to a culture of waste, where resources are squandered and the environment is degraded.

But the nano-phenomenological perspective also reveals that greed is not the only way to live. There are other ways to connect with the world, other ways to experience life. There are other ways to be, other ways to live, that don’t involve constant consumption and accumulation. There are other ways to connect with others, other ways to build relationships, that don’t involve material possessions.

What we are proposing is that our perception of physical reality is filtered through a single inertial frame of reference, which is a sine wave that contains the sum of the temporal proximity pilgrimage and it is persistently informed by preserved proximity junctures.

What we are saying is that the experience of your life is the collective experience of each sovereign that possesses a miniscule position in your body as their corporeal reality. In the same way, we come together to form the human race, the sovereigns that make up our bodies come together to form the elements (i.e. blood, brain and heart) that make up our bodies. Even as those elements come together to create our corporeal experience of a body.

As we said earlier, each sovereign that occupies a proximity in the universe of you can honestly lay claim to your body as its own. They do not divide you up into plots and sell you off to the highest bidder like we have done to our beloved host. Could you imagine what life would be like for you if that is what they did?

This perspective implies that corporeal reality is seen through the lens of each distinct sovereign. As reflections propagate within dominant universal planes simultaneously, they coalesce in the proximital plane, emerging as the three-dimensional spacetime continuum we experience as physical reality. What nano-phenomenology proposes is that our entire perception of reality is filtered through a complex web of reflections and proximity junctures.

The idea that our perception of physical reality is filtered through a single inertial frame of reference, which is a sine wave that contains the sum of the temporal proximity juncture and is informed by preserved proximity junctures, is a fascinating concept. It’s as if our reality is being shaped by a complex web of influences, with each sovereign (atom, molecule, etc.) contributing to the overall experience of our physical reality.

No matter how implausible this narrative sounds, the nano-phenomenology visual model alignment with particle behaviors observed in quantum mechanics is undeniable.