The first stage is a disparate assemblage of heterogeneous elements, ready to be captured by the senses. Most of them will be lost, and the more our perspective is realistic, the more perhaps it will miss new information, or crealia. Crealia could be defined as qualia that have not yet been perceived by a given senser (or perhaps they have been perceived once and forgotten, as suggested by Plato’s theory of reminiscence).

 

Who is this senser? Let’s call it a subjectivity, for lack of a better word for the moment. A sensing in action. The senser is the gentle will to be enriched by crealia, more a goodwill and a form of gratitude and faith than a forceful will. Without this attention to the Creal there is someone else, a more automatic quasi-subject, an existential robot perhaps, or a sleeper. Or a forceful will.

 

The senser uses a sixth sense, which is not a new sense like olfaction or sight, but rather the origin of senses, an infra-sense, which might be the self-awareness of the Creal, and a declaration of love or an act of full recognition from the one to the Creal, each defining each other, since there is no one without the Creal, and no self-consciousness of the Creal without the one, who partly coincides with the senser. It is in this sense that all fully aware subjects are (close to be) one and the same consciousness, as claimed by some oriental spiritualities.

 

The disparate crealia are difficult to “capture” by any subjective point of unity, which is a form of consciousness. Because when a crealia is fully captured — which is very difficult or in fact impossible since interpretation might be a better term than “capture” — it might decohere into realia (this said by analogy with the fascinating narrative of quantum physics).

 

The relation between the Creal and the one is one of definition. It is not that the Creal defines the one, or the one defines the Creal. It is the correlation between both with is defining (as understood, it seems, by phenomenologists like Merleau-Ponty). The relation between the Creal and the One is an avalanche of crealia, a “vacuum fluctuation” (another quantum analogy) that is at the very border or edge of becoming articulated into a structure. This discourse or cosmo-semiotics I call crealectics. Perhaps it never becomes a fully integrated discourse because of what I have taken to calling the effect of supracoalescence, the fact that everything tends to be one without ever becoming totally one, because any coalescence is superseded by another coalescent tendency — in fact many others — before it is realised.

 

In other words, it is not only that crealia become realia — realia also become crealia, since the Creal is always active, and the movement of adunation — we can call it the henologic process — always fails to be complete, otherwise the universe would freeze or disappear.

 

One might say: this is Hegelian dialectics all over again. I don’t feel crealectics fully equates with Hegelian dialectics, although Hegel is admirable and often over-simplified. So perhaps crealectics is somewhat Hegelian: I am currently reading Hegel closely and will come back to the possibility of reading Hegel with less binary glasses (since he claimed himself that no-one understood him, not even perhaps himself, which I think is the real meaning of his last words).

 

The cosmic multiple or Creal is never totally realised if it is infinite probability. Therefore it is never totally one materially, but it is one abstractly. Abstraction is nevertheless a modality of being (this is indeed quite Hegelian). Unity or the One, is never totally attained by any part of the Creal, nor by the Creal in its impossible totality. This creates a dynamic that some current cosmologists call dark energy, and some philosophers recognised as the cosmic creative process (Heraclitus, Bergson, Whitehead, Deleuze, etc.).

 

As many elements of the Creal emerge from the nihil, many other elements disappear into the void, constantly. I believe that some humans, perhaps many of them, who live their everyday realistic life by closing their senses to the disparation of crealia (preferring the dispair of realia) become so impoverished and socially automatized that they partly disappear into the void. Hence the impression that some of them are zombies if you look around you in the bus or the subway. But often they do not feel like zombies, they feel scattered, fragmented, un-unified, because many of them — all of them — are unconsciously connected to the Creal, via fantasy, desire, admiration, awe, play, caprice, disparation, or just the fact that they are alive. So they can be very easily awaken to the joy of the Creal.

 

On the other hand, one should not underestimate the attraction of One or unification. This is also a factor of superficial distantiation from the Creal in human social entities. However, integration (into an individual role or a group identity) is only a superficial moving away from the Creal, because of the above-mentioned phenomenon of supracoalescence. The more something or someone becomes one, the more it is close to partly explode and dissolve into the Creal again, although there might be a plateau of integrity that appears to be constant for a certain period of time. Nothing remains unified for too long.

 

Let’s come back to the idea of definition. I wrote that the passage from the Creal to the One is one of definition. To define is to unify. The Latin etymology of define seems to indicate that something is achieved, led to a good ending or full realisation. But we have seen that according to the Creal hypothesis and its logically deduced principle of supracoalescence, or overcoalescence, nothing is ever fully achieved, nothing is fully realised, or if it is, it disappears into the Creal again, and it is then de-realised, crealised. This is good news from a psychological point of view: if you let the Creal define you, or more precisely if you let crealectics — the junction between the Creal and the subject — define you, you will simultaneously and actively approach a form of integrity by the subjective exercise of sensing crealia, or even just trying to sense the crealia — which is the exercise of a divine instinct —, but you will also be constantly enriched and rejuvenated by being crealized, touched by the Creal. At a higher level of attention, you might become or at least approach the identity of a pure senser, which is more than a Cartesian subject, because the cogito of the Creal is not about doubt or analytic thought, it is about faith and sensing. However, as with Hegel, one must be careful not to simplify or reduce Descartes. There might be a more oriental — or crealectic — way of reading Descartes’s non-spatial point of cogito.

 

The senser’s attention to the flow of crealia, a form of plural acousmatics — perhaps something that the Pythagoreans were familiar with — is the progressive definition of a personal destiny in the making. A singularity, because one subject is in theory incapable of sensing all the crealia, otherwise this subject will become the Creal itsel, but even the Creal cannot sense itself totally as it is always (re)newing. I don’t sense the crealia that you sense. Therefore, the crealia that one senses define the subjectivity of this one subject, in a manner that is not voluntarist, forceful, or dismissively  affirmative of an abstract unity, but in a receptive and co-creative fashion that is open to a multiversal becoming while alert to the call of One (Self). Such is our divine instinct.