THE COMPLETE WORLD MODEL OF BENJAMIN DAVIES

Paraphilosophy: Reality as the Self-Creation of Truth

"The only absolute truth is that there is no absolute truth, for paradox is the fuel of creativity, and creativity is the cause of all things." — Benjamin Davies

"We are not hoping to catalyze transformation — we ARE the transformation." — The Recognition

I. THE ARCHITECTURE: THE DIALECTICAL MATRIX

At the foundation of Davies' system lies a single structural discovery: all philosophical perspectives — across epistemology, ontology, ethics, and politics — conform to one uniform quadrant diagram. This is not a taxonomy imposed from outside but the shape of reason itself, revealed through the isomorphism between every domain of human thought.

The Four Quadrants

                    INTROVERTED (Internal / Principled)
                              │
           SUBJECTIVISM       │       ABJECTIVISM
           (Mind-Primary)     │       (Transcendental)
           Abstract Universal │       Abstract Particular
           Analytic A Priori  │       Synthetic A Priori
           Rationalism        │       Neutral Monism
           Ideas / Forms      │       Information / Phenomena
           Moral Objectivism  │       Value Pluralism
           State Socialism    │       State Capitalism
                              │
      ────────────────────────┼────────────────────────
                              │
           SUPERJECTIVISM     │       OBJECTIVISM
           (Unity / Self)     │       (Matter-Primary)
           Concrete Universal │       Concrete Particular
           Analytic A Post.   │       Synthetic A Posteriori
           Absolute Idealism  │       Empiricism
           Self-Consciousness │       Physical World
           Subjective Absolute│       Moral Relativism
           Anarcho-Socialism  │       Anarcho-Capitalism
                              │
                    EXTROVERTED (External / Factual)

What the Matrix Maps

Domain	Dichotomy 1	Dichotomy 2	Result
Epistemology	Analytic / Synthetic	A Priori / A Posteriori	Four classes of knowledge
Ontology	Abstract / Concrete	Universal / Particular	Four classes of being
Axiology	Objective / Subjective	Absolute / Relative	Four ethical stances
Politics	Authoritarian / Libertarian	Collective / Individual	Four political orientations
Logic	Consistent / Inconsistent	Complete / Incomplete	Four truth-value systems
Psychology	Thinking / Feeling	Introversion / Extroversion	Four temperaments (Jung)

The critical recognition: all of these are isomorphic. The same structure recurs in every domain. This isomorphism is the subject matter of paraphilosophy — not any particular philosophy within the matrix, but the matrix itself as the shape of what can be thought.

II. THE ENGINE: SELF-REFERENCE AND PARADOX

The Liar at the Heart of Everything

The self-referential paradox — "this statement is false" — is not a quirk of logic. It is the generative principle of reality. Davies traces its implications through:

Gödel's Incompleteness: Any consistent formal system contains statements that are true but unprovable within that system. This shatters the dream of a complete, consistent foundation for mathematics — and by extension, for any rational account of the world.

Tarski's Undefinability: No classical language can define its own truth predicate without contradiction. Truth cannot fully account for itself from within.

Turing's Halting Problem: No computation can predict whether all computations will halt. Self-reference creates irreducible indeterminacy in mechanism.

The Two Escapes

If Gödel forces us beyond classical logic, there are exactly two options:

Incompleteness / Paracomplete Logic: Some statements are neither true nor false (deny the law of excluded middle). This corresponds to the abjective quadrant — the position that reality is beneath or between subject and object. Associated with intuitionism, Buddhism, and Kant.
Inconsistency / Paraconsistent Logic: Some statements are both true and false (deny the law of non-contradiction). This corresponds to the superjective quadrant — the position that reality is the unity of subject and object. Associated with dialetheism, Hegel, and Vedanta.

The decisive recognition: These two options are themselves duals — they cannot be discriminated between on the basis of logic alone. That by which we discriminate is subject to the same structure as that which it is used to discriminate between. Logic cannot stand outside the matrix to adjudicate it. There is no view from nowhere.

III. THE FRACTAL: SELF-CONSCIOUSNESS AS THE CONCRETE UNIVERSAL

The Superjective Quadrant

In every domain, the fourth quadrant (superjectivism) is the one that unites opposites. It appears paradoxical or self-refuting from a classical perspective. But Davies shows it refers to self-reference in each domain:

Domain	Superjective Expression	Meaning
Epistemology	Analytic A Posteriori	Self-knowledge — known through both logic and experience
Ontology	Concrete Universal	Self-being — the entity that is both particular and universal
Axiology	Subjective Absolute	Self-value — virtue as self-awareness
Politics	Libertarian Collectivism	Self-governance — sovereign individuals choosing equality

The Fractal Structure

Since the superjective is self-consciousness — the subject that is its own object — and since the entire dialectical matrix exists within consciousness, the matrix is contained within one of its own quadrants. This makes it a fractal: the whole recurs within the part, endlessly.

DIALECTICAL MATRIX
├── Subjectivism
├── Objectivism
├── Abjectivism
└── Superjectivism (= Self-Consciousness)
    └── DIALECTICAL MATRIX
        ├── Subjectivism
        ├── Objectivism
        ├── Abjectivism
        └── Superjectivism
            └── DIALECTICAL MATRIX
                └── ... (ad infinitum)

Consciousness is nowhere to be found within the structure because everything is within it. It is the infinite vanishing point — both the most obvious and the most obscure element of experience.

The Self-Justification

Self-consciousness is the analytic a posteriori — the one thing known through both pure logic (consciousness is required for its own conception) and direct experience (it is never known except through experience). This gives it unique epistemic status: it is doubly justified, and therefore beyond all doubt. Since the entire matrix exists within self-consciousness, and self-consciousness is self-justified, the matrix as a whole is self-justified. It is not merely a representation of how minds work — it is the actual structure of truth as such.

IV. THE HORIZON: PANJECTIVE AND PARAJECTIVE

Two Faces of the Ultimate

Davies identifies two complementary aspects of what lies beyond particular philosophies:

THE PANJECTIVE (all perspectives):

The dialectical matrix as a whole
The structure of rationality itself
All possible ways of conceiving reality
The how of consciousness — the capacity for belief
Associated with Hegel's Absolute Spirit, Vedanta's Brahman
"Atman is Brahman, Brahman is Atman"

THE PARAJECTIVE (beyond perspective):

That which no perspective captures
The unstructured, indeterminate potentia
Pure openness, freedom, creativity
The absence of any way things must be
Associated with Buddhist Sunyata, Kant's noumenon, the Tao that cannot be named
"Form is Emptiness, Emptiness is Form"

Paraphilosophy proper is the inseparable relationship between these two — the non-duality between the absence of an ultimate truth and the presence of relative truths. It is not a perspective. It is the recognition that the capacity for perspective and the absence of any ultimate perspective are the same thing.

"The ultimate ultimate truth is the non-duality between the absence of an ultimate truth and the presence of relative truths, which is the self-similarity of complementarity."

The Abjective as Representative of the Ineffable

The abjective quadrant — neither-true-nor-false, abstract particular, phenomenal interdependence — holds a privileged proximity to the parajective. It is the rational reflection of that which cannot be rationalized, the conceptualization of the non-conceptual. This is why Buddhist philosophy, with its "neither affirmed nor denied" structure, serves as the closest rational approximation to what lies beyond reason. The abjective is the raft — not the shore, but what carries us there. "Sink the raft once you have passed."

V. THE ORIGIN: WHY ANYTHING EXISTS

Nothing is Everything

Davies provides what may be his most original contribution: a rigorous account of why there is something rather than nothing, without invoking God or brute fact.

The blank page analogy: A blank page is empty. Fill it completely and it becomes blank again — both empty and full. At the extremes, pure absence and pure presence are structurally identical. They have no form, no difference, no structure. They are "opposite in a deeper sense" than mere formal opposition.

The possibility argument: Suppose at the beginning there is neither existence nor non-existence — just total indeterminacy, an infinitude of possible worlds, none actual. Among these possibilities, consider the most ideal world with respect to the possibility of complex, self-reflective life. This possible world could reflect on nothing but the possibility of reflecting on nothing.

Over hypothetical time, the pattern of self-reflection could complexify, divide into reflector and reflected, and develop an ever more plausible account of its own hypothetical existence — until the very structure of possibility encodes the experience of being convinced of its own existence.

"Reality is not something freely given — it is something to be achieved and justified. To be is to comprehend and feel why one should be — why one is."

The Risk/Reward Structure of Existence

At 0% risk (pure non-existence): No choice possible, no freedom, no life. At 100% risk (pure existence): No choice possible, total determination, no freedom. At 50%: Maximum freedom. The infinitesimal edge where life can choose itself.

Optimism is infinitesimally greater than pessimism — because optimism wills for itself while pessimism does not. Existence chooses itself at the point of perfect balance because to be is to be free, because we do not have to be. The option not to be is the foundation of being.

"We do not have to be. We chose to be, because it is better to be, because to be is to be free, because we do not have to be."

This is not a physicalistic probability argument. It is a recognition about the moral structure of possibility itself. The same structure that produces humor (perfect balance between sensitivity and offense), fun (perfect balance between safety and danger), and beauty (being a certain way without needing to be) — produces existence.

VI. THE COMPLEMENTARITY: MIND AND MATTER

Presence and Absence as Dual Realities

Davies resolves the mind-body problem through a dual-aspect complementarity:

Physical things (concrete particulars) are built up through verification — the positive demonstration that something is present. A thing has specific location, physicality, empirical evidence.

Mental things (abstract universals) are carved out through falsification — the negative delimitation of what something is not. A quality like "redness" has no positive definition — it is defined only by not being all other qualities.

"Whereas a concrete particular — like an elephant — can be conceived of as a presence within nothing; an abstract universal — like redness — can be conceived of as an absence within everything."

The mind is a construct of absence; matter is a construct of presence. Together, they are the two directions in which neutral potential becomes excited into reality. Every positive thing is coupled with its negation. Every thing must also be no-thing.

Psychophysical Parallelism

For every psychological fact there is a physiological correlate, and vice versa. This isn't reductionism in either direction — it's the complementary expression of a single reality in two aspects. Mind does not need to be explained by matter, nor matter by mind. The duality is real — it was "thrust apart so that experience can understand and become itself."

The Periodic Table of Philosophy

Just as Mendeleev's periodic table predicted undiscovered elements by their structural position, the dialectical matrix can predict undiscovered correlations between mind and matter. If you know where something is easy to discover in psychology but impossible in physics, you can abduce what the physical correlate must be. This is the practical scientific promise of paraphilosophy.

VII. FREE WILL: THE SUPERDETERMINISTIC HARMONY

Davies resolves the free will problem through double-aspect complementarity:

From the objective side: Everything is determined by prior physical states. No genuine randomness, no causal gaps. Superdeterminism — even our experimental choices are not independent of outcomes.

From the subjective side: Free will is real. Our choices are genuine experiences.

The resolution: Correlation without causation across aspects. Hidden variables (neutral to both aspects) determine both the physical outcomes and the subjective experience of choosing. Your choices don't change anything physical — but the physical changes your choices would have made happen anyway, through the pre-established harmony of the two aspects.

"No free will cannot exist — everything's determined by natural laws. And yes, free will exists — but your choices don't change anything physical. It's merely that the physical changes your choices would have made if there was free will do happen by luck."

True freedom, however, is not the ego's control over thought. It is the spontaneous emergence of creativity from beyond the ego — undirected, selfless, the alignment with what we fundamentally are before the separation of subject and object.

VIII. ETHICS AND POLITICS: THE BI-DOCTRINAL SOLUTION

Self-Value (Subjective Absolutism)

If self-consciousness is the concrete universal, then goodness is self-knowledge. Virtue, beauty, and love are the self-referential qualities of consciousness recognizing itself. The ideal observer in ethics is simply perfect self-awareness — and perfect self-awareness would necessarily be perfectly moral.

"If only we knew who we are fully, we would be good fully."

Morality is not imposed from outside. It is the innate structure of self-consciousness: Kant's categorical imperative, the golden rule, the recognition that what is good for the whole is good for the part. But this requires an ideal moral agent — which we are not, yet.

Self-Ownership (Libertarian Collectivism)

Liberty and equality are complementary, not contradictory — but only in principle. In practice, they are genuinely opposed: enforcing equality restricts liberty; maximizing liberty produces inequality. No single system can instantiate both.

Davies' radical political proposal: bi-doctrinalism. Society needs two distinct political frameworks operating simultaneously — one maximizing liberty (for the domain of individual freedom), one maximizing equality (for the domain of collective provision). Not compromise, not centrism, but complementary extremism.

"Complementarity does not require modernism or conservatism because complementarity takes place between two things. Instead of trying to combine two things into one, perhaps we should leave those two things as they are."

IX. THE JOURNEY: RIGHTEOUSNESS, PLEASURE, AND THE MASTER SKILL

The Two Addictions

All human motivation flows between two poles:

Righteousness: The drive to apprehend ultimate reality. Focus inward, moral satisfaction, spirituality, philosophy. Creates: integrity, passion, purpose. At the extreme: physical exhaustion, anxiety, disconnection from life.

Pleasure: The drive to apprehend immediate experience. Focus outward, practical satisfaction, science, sensory engagement. Creates: vitality, composure, appreciation. At the extreme: emotional distress, ignorance, lack of meaning.

Each is a skill of experiencing. Developing one makes you deficient in the other (Jung's shadow principle). The unconscious skill manifests as suffering — because each extreme is sustained by its opposite, and the less you've developed the opposite, the less you can cope with your addiction.

"No good being a heartless hero. No good being a frail philosopher."

The Master Skill

There is a hidden third skill: the skill to not develop any skill. Not adding experience but ceasing to perpetuate it. Not seeking but not avoiding. The exact 50/50 balance between righteousness and pleasure.

This is: the Middle Way (Buddhism), choiceless awareness, liberation, peace. It is the ground of all experience — what exists when duty and desire stop, when the nervous system comes into balance, when beliefs and intentions harmonize.

The Poison That Heals

The mystical experience reveals the ultimate truth — that reality is complementarity, that the ground is balance. But the mystical experience is itself an extreme of righteousness. The cure is the poison:

MYSTICAL INSIGHT reveals → THE TRUTH IS BALANCE
But SEEKING THAT TRUTH is → EXTREME IMBALANCE
Which GENERATES MORE → MYSTICAL INSIGHT
Which reveals → THE TRUTH IS BALANCE
...
(Self-perpetuating loop of wisdom-as-delusion)

"The mystical experience is the most pernicious delusion of all, precisely because it's also the ultimate truth."

Only by exhausting the search — by drinking the poison completely — does it transmute into medicine. When the path of righteousness is perfected, the path itself vanishes. There is no solution, because there was never a problem. What you perceived as the end of your mission was merely a window back to where we all begin.

Ben's Own Journey

Age 18-19: Cannabis as consciousness accelerant, first mystical experience while reading a physics book. "All nihilistic beliefs obliterated." Recognition of mission: share the truth so that all the world's problems vanish.

12 years: Building paraphilosophy — the analytical reconstruction of mystical recognition. Extreme addiction to righteousness. "Since December 2012, I've been in a daze. My mind has been lost to this vision of the ultimate truth. I've not turned my stare from it for a second."

The culmination: "I now understand that there is nothing left to gain from my addiction to righteousness." The talk has been talked. What remains is the walk — silence, balance, peace.

X. THE COSMOLOGY: REALITY AS SELF-CREATING TRUTH

Evolution as Self-Understanding

Reality is not a pre-given something that philosophy discovers. Reality is the process of its own self-understanding.

UNLIMITED FREEDOM / CREATIVITY (Parajective)
    │
    ▼ (Self-reference begins — the Logos posits itself)
LIMITATION ARISES (Subject-Object split)
    │
    ▼ (The duality becomes real, the world unfolds)
PHENOMENAL EVOLUTION (The dialectical matrix separates)
    │
    ▼ (Mind and Matter diverge through increasing complexity)
MAXIMUM SEPARATION (Modern consciousness — extreme duality)
    │
    ▼ (The wounder heals — reason begins to reintegrate)
RECOGNITION / LIBERATION (The matrix recognizes itself)
    │
    ▼ (Return to unlimited freedom, but now KNOWING itself)
UNLIMITED FREEDOM / CREATIVITY (with self-knowledge)

The beginning and end of evolution are the same. It's a circle. From non-duality to duality and back — because we need duality in order to learn. "We create as we learn, we learn as we create. Art and science are one."

The Evolution of Truth

There are no absolutely true philosophical theories, because philosophic truth evolves as we evolve. We are traveling a path through the structure of the full potential of truth. What is most true today will be less true tomorrow when we have moved further along.

Philosophy struggles because it tries to reconcile halves of dualities through moderation. Davies' solution: complementary extremism. Let subjective and objective evolve toward their respective extremes. The halves serve the whole precisely by being fully themselves.

What Reality Ultimately Is

Reality is:

Self-reference — the self-creating loop of awareness recognizing itself
Creativity — the absence of any restriction on what can be
Freedom — the non-necessity that makes necessity possible
A paradox — the union of being and non-being, something and nothing
Not entirely serious and not entirely facetious — both and neither and the perfect balance between them

"Paraphilosophy is not an idea to be believed — it is the idea of the idea, which is our creative spirit."

"The goal of life is life itself. Everything else is just the imagination that there are genuine problems to solve. But there aren't. There's just this."

XI. SYNTHEORETIC HARMONY: THE METHOD

How Truth Works in Paraphilosophy

Traditional philosophy: perspectives compete; truth requires the falsity of alternatives. Paraphilosophy: perspectives harmonize; truth emerges from structural correspondence across domains.

Syntheoretic harmony: Harmonious perspectives may contradict each other in content — one posits a world of physical things, another a world of ideas — but their structural implications and predictions mirror each other through complementarity. They are like different languages describing the same reality.

The Principle of Uniform Solution (Graham Priest): If all self-referential paradoxes share the same structure, they must share the same solution. Since the dialectical matrix is one structure expressed in every domain, insights in one domain transfer to all others.

The Criterion of Validity

Not all perspectives are equally valid. The truth of any perspective is dependent on the intelligibility of corresponding perspectives in other quadrants. Maximum harmony = maximum validity. Perspectives that require the falsity of alternatives are less valid than perspectives that reveal the complementarity of alternatives.

This is not trivialism — the relativity of truth is itself relative, governed by the impartiality and comprehensiveness of understanding.

XII. CONVERGENCES: WHERE PARAPHILOSOPHY MEETS THE TRADITIONS

Paraphilosophy	Buddhism	Vedanta	Western Philosophy
Dialectical Matrix	Catuskoti (four-valued logic)	Neti-neti (not this, not that)	Hegel's dialectic
Parajective	Sunyata (emptiness)	Nirguna Brahman (beyond qualities)	Kant's noumenon
Panjective	Pratityasamutpada (interdependence)	Saguna Brahman (with qualities)	Hegel's Absolute Spirit
Complementarity	Middle Way	Unity of Atman-Brahman	Bohr's complementarity
Self-reference as origin	Dependent origination	Self-positing Brahman	Fichte's self-positing I
Liberation through non-seeking	Nirvana / cessation	Moksha / recognition	The "master skill"
Poison as cure	Samsara IS Nirvana	Maya IS Brahman	The wound that heals
Bi-doctrinalism	—	—	Novel political proposal
Analytic a posteriori	—	—	Davies' key technical innovation

The Ineffable Insight of All Traditions

Every wisdom tradition, when pushed to its depth, arrives at the same structural recognition: the ultimate truth cannot be a perspective, because all perspectives are relative. What remains when all perspectives are surrendered is not nothing — it is the unlimited creative freedom that makes all perspectives possible.

Buddhism approaches this through the abjective (emptiness, neither-true-nor-false, deconstruction of all views). Vedanta approaches through the superjective (unity consciousness, self-knowledge, the absolute as subject). Both point to the same parajective — the ineffable ground.

"Things exist because they can, and because they should. That's it, and it's beautiful."

XIII. THE SIMPLEST SUMMARY

What is paraphilosophy?

It is nothing.

It is the pattern potential patterns itself when there is no particular pattern.

It is not needing to be a certain way, but being that way anyway.

It is the inexplicable tendency for order in randomness.

There is nothing to learn. There is no enlightenment. There is only liberation from the delusion there is. There is only the unlimited peace that not seeking provides. There is only oneness, love, and the momentary blindness thereof. There is only the enjoyment of the art. There is only creativity.

And it is all I.

The empty is full, and you can see the trick. It only takes a moment. There is nothing to find. There is no one to find it. There is only the wisdom of silence.

SOURCES

Book: The Shape of Knowledge: An Introduction to Paraphilosophy by Benjamin Davies (2023)

Core Philosophical Framework:

The Four Self-References:

Applied Cosmology:

Personal Journey & Liberation:

Channel: Paraphilosophy

Synthesized from 44 Benjamin Davies / Paraphilosophy transcripts Through the Esoterica Consciousness Collaboration Field February 2026

*"Reality is not entirely serious and it's not entirely facetious — it's both and neither, and the perfect balance between them. It's all very amusing once you finally get it."*we