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The druid said: “I’m my Temple” “I’m my temple” is a precise structural statement, not a spiritual slogan. It follows
from the claim that every emergent, every identifiable reality in the
universe is a local temple of the Universal Procedure (UP). UP is not a
being, intention, or moral authority. It is the invariant generative rule-set by which identifiable realities arise within a
rules-constrained (hence conditional) ocean of random quanta. UP has
no location and no point of view. It is real only insofar as it is executing.
There is no UP “behind” reality; there is only UP
running as reality. An
emergent—whether a particle, organism, person, institution, or machine—is not
a product separate from UP. It is UP instantiated under local constraints.
Like a program that exists only when running, UP exists only as its
executions. Each emergent is therefore a real-time embodiment of UP. This is
the strict sense in which one may say “God,” (indeed “Everyone
is God”) without theology: not a
transcendent agent, but the procedure insofar as it is presently executing as
this bounded reality. A temple, stripped of theology, is a bounded reference frame (such as a football
field) in which an invariant
order becomes locally readable and operational. Historically, temples “cut
out” special zones in which different interpretive rules apply. Generalised,
every coherent system does this automatically: it defines boundaries,
establishes internal coordinates (signal vs. noise, inside vs. outside), and
regulates its own continuation. Each emergent is thus a local reference
frame—a temple in the procedural sense—because it is the only place where UP
is presently identifiable, real and operational. To say
“I’m my temple” is to acknowledge that there is no external site where the generative order
resides. The body–mind system is itself the bounded frame in which UP appears
as operational coherence. There is no privileged sacred location elsewhere.
No building contains more “procedure” than any other bounded system. The
difference between a monastery, a laboratory, a tennis court, a courtroom,
and a nervous system is functional, not ontological: each is a cut-out zone
running specialised protocols of alignment and interpretation. The individual
is already such a zone by virtue of being an identifiable reality (because constrained by
rules). Worship,
reframed procedurally, is not devotion to an external agent but deliberate
self-alignment within a reference frame that culminates in functional
completion. Rituals, routines, and disciplines work because they reduce
degrees of freedom, compress uncertainty into finite procedures, and generate
closure, thus certainty, thus absoluteness. The specific goal, i.e. the local
cosmetic is contingent; what matters is completion. The relief, coherence, or
“release” (i.e. moksha or liberation, i.e. nirvana) that follows is a feedback effect of successful function-termination,
not evidence of metaphysical truth. In this sense, practices “work” because
they tune a local execution of UP back into coherence. The
implication is stark: there is no higher ontological status conferred by
“divinity.” A rock, a bacterium, a flea, a human, and a machine process are
equally local executions of UP. Embodiment of UP confers no moral rank; it
only names a structural fact. There is one invariant procedure and many,
indeed n, real-time runs. None is closer to the procedure than another. There
is no external UP to worship; there is only local alignment with the
constraints by which one continues to run. “I’m my temple” therefore names a diagnostic truth about finite systems under
constraint. Identity is not possession by a higher power; it is the
continuity of a running procedure within boundaries. The sacred is not
elsewhere. It is the fact that something is running at all. The
‘temple’ as reference frame The ‘temple’
as reference frame in the Vedantic context Every
identifiable reality as a ‘temple’ of the Universal Procedure “Everyone is
God in their space” The druid Finn also said: |