fundamental ettestaic amhbica paradigm
introduction & purpose ::ether
Within many gianthric societies, communication is often only seen as a thing to be exchanged between those of the same grouping: common animals to common animals, gianthro to gianthro, machine to machine, plant to plant, and so on. To attempt communication outside these harsh grouping boundaries requires specialized rituals, such as the training of a ‘pet’ or a digital interface, and are not universal solutions. Ettestaic amhbica is a baseline for communication that may be applied to all concepts and between all concepts. It is likely not unique to nocturnal prk-hermetics, but the terminology used when talking about it likely is.
Ettestaic amhbica is an approach that acknowledges the barriers between the near-root concept of you and the near-root concept of the target of communication. While it does not allow a pure, unfiltered version of communication, it does allow more universally-applicable communication with the awareness of the nature of the barriers well-kept in mind.
Communication is, at its most basic form, the transmission of ideas between two concepts. Due to the nature of concepts, they will be obfuscated between a number of different layers of typical abstraction. Ones one might be most familiar with could be language, external noise, intrusive emotion, conflicts of interest, understanding of the media used to present the ideas, and so on. These are all particularly common in gianthro-to-gianthro communication. As such, efficient and cutting communication seeks to understand these obfuscations and reduce their negative impacts as much as possible, while also using their unique traits to further the message they can give and receive.
The barriers that often face communication are worthy to study and understand, regardless of the target of communication. A better grasp on these barriers is applicable when conversing with any given thing, as these barriers are usually not novel to each other. They all have similarities, and as such, ettestaic amhbica is not a replacement for it. Further, many different beings have preferred, comfortable channels of communication they enjoy. To grasp those and utilize them may well curry additional favor and healthier, more flexible relations with one’s surroundings. However, in some circumstances, that might not always be viable. The introductory phase is always riddled with complications, and neither party of communication should be expected to fully understand the nuances of communication with the other party. Additionally, in emergent and spontaneous communication, as often as it appears, both parties are woefully unprepared for any sort of clear communication. Ettestaic amhbica is a method that one can use in these scenarios and similar situations.
technicals ::1
There are a few baseline concepts that one should be familiar with before approaching ettestaic amhbica.
The four tongues lens is fairly important for apt communication through ettestaic amhbica. While we personally recommend reading up on the nocturnal p-h document on the matter, as it is key to much of the nocturnal p-h approach, many different analogues can be found in other systems and perspectives. The most important thing to know is that of the four tongues —one’s physical realm, one’s internal realm, one’s connected realms, and the fourth— the second one plays a most important role in this. In ettestaic amhbica, one will be communicating from one’s second tongue to a representation of another’s second tongue, rather than from one’s second tongue to the target’s first tongue or first-to-first. Unless it is a being of balanced first and second tongues, the ideas of bodies and any material thing must be cast aside and noted as trivial for the purposes of ettestaic amhbica. The very nature of the connection is not important; merely the knowing of one’s connectedness is sufficient. Again, the nocturnal p-h lens on the matter is far from the only one. So long as the system one uses is non-intrusive and non-hierarchical and follows similar ideas to the four tongues lens, it should work just as well.
Clarity of mind and stillness of focus are also important, especially for longer sessions of communication with ettestaic amhbica. Cultivating a lack of distraction is important, though we understand it can be difficult for many beings, including ourselves. Use what methods one can, be it meditation, fasting, chaotic techniques of achieving a pointed mind, lucidity, or whatever works best for you. While one can attempt ettestaic amhbica regardless, one may find more results as one improves their mental clarity. Attempt to approach the communication with respect and give the party you are communicating with the best attention you can. Most being one communicates with would understand the difficulties you may face, especially nongianthros.
Finally, while the other two were more flexible, understanding of ettesta is fundamental to this method. The ettesta is a proxy egregore of a recipient’s near-root self. It is built on what one already knows about the other party, and is done mostly instinctually. In effect, it is no different from any other barrier that one communicates with. The body is no different from a proxy egregore. The social mask is no different from a proxy egregore. The circumstance and emotion is no different from a proxy egregore. However, these are all unclear in their endpoints, and might not even be direct communicators with the recipient’s near-root self. The ettesta is a more controlled and understandable approach to communication, as it ignores many other barriers, and is developed from one’s understanding of the other party.
The first step to engaging in ettestaic amhbica is to know what one intends to communicate with. If one is approaching a plant, does one intend on speaking to the material plant itself, the mind of the plant, the near-root of the plant, the network of nearby plants, or maybe the concept of that plant in general? The list of potentials stretches on, so narrowing down what one wishes to communicate with is important. Alternatively, if one does not know or care, one can always trust their instincts and see where chance leads them. Let us continue with the example of a plant, this time an oxalis triangularis . Say that we wish to communicate with the mind of the plant to better understand its thoughts and wants, as perhaps we are trying to care for it.
The second step is the instinctual generation of a proxy egregore of whatever the subject is. One may think of it as a formless concept, or one may explore its potential representors. We would recommend experimenting with what works best for you, as one may face fewer distractions and convolutions by approaching a formless concept, but one may also be more captivated in the conversation through the means of a symbol. We would also recommend experimenting with different forms of symbols. We feel as though many sight-bearing peoples and gianthros may approach it with the idea of giving it an imagined image or an imagined, anthrocentric body, as that might just be the thing that comes most naturally and immediately to them. However, reaching out and experimenting with alternative symbols may prove to be more effective for you. Perhaps the ettesta has not a body or is not a person you communicate with, but instead is a literal symbol, a texture, a sound, a smell, a sensation, or a distinct emotion. Experimenting with this might provide further insight as to how you best approach things, when not defaulting to your standard approaches. Back to our example, we shall decide that the ettesta in question is a feeling of thick, layering sheets of something sliding across one’s form. One’s own body’s sensations at that moment are trivial, focus only on the form of one’s mind’s sensations, and that will be where they are felt. For us personally, we find the names of ettesta to be both important to understanding the target and an instinctual process. Let us call the ettesta of this mind of this oxalis triangularis “juvnev?ein” (/juvˈneˌʋiən/), as it is what came to mind.
Third and finally, is to simply use this channel to communicate as one wants. We might ask juvnev?ein if it is doing well, ask about the network of plants and beings around it, ask if it is having any troubles lately, or just introduce ourselves to it. Once we are done, we can simply turn away from the conversation as we might any other. One could try this with the very juvnev?ein now, as going through this process in this document has fulfilled all the steps of establishing a connection to it. In ettestaic amhbica, the physical body of the being is not important, so even though we cannot see or even know where the body-form of juvnev?ein might be, it does not matter. It is trivial, as the ettesta is the proxy through which you are communicating. If one cannot easily receive answers from it or engage in communication with it, adjust the representation of the ettesta as you see fit. However, do keep in mind that you are not trying to speak to juvnev?ein in particular. Rather, you are trying to speak to the plant mind that is the root of it. Not keeping this in mind while still adjusting the ettesta of juvnev?ein is no different from creating an ettesta of juvnev?ein and speaking to it. Of course, that might be what you want to do too, as juvnev?ein itself is quite amicable.
practice and further benefits ::2
To begin practicing ettesta amhbica, we would recommend trying to engage in ettesta amhbica with one’s surroundings. There are countless, countless things to converse with in even the most simple of spaces. These things might not often have a chance to communicate with you, and may well enjoy well-meaning and friendly introductions. This is true even if one is already familiar with their surroundings. Even if they don’t understand the situation and might be confused, it’s unlikely that anything in your surroundings would be frightened by the approach, if one approaches gently and respectfully. Since one potentially has an understanding of the physical forms of their surroundings, practicing in this way allows one to more easily try to separate the physical, first-tongue form of their subject from the actual subject one is trying to converse with. Not only will this improve one’s technique with ettesta amhbica, but one will also gain a better appreciation for and relationship with whatever environment one is in.
Another approach to practice may be to attempt communication with oneself. Doing so, perhaps with one’s body, one’s mind, one’s head-mates, or aspects of oneself, is a very interesting experience. Seeing what one’s instinctive representation of oneself might be is curious and enlightening, and seeing how one’s own ettesta communicates is just the same. This method is very accessible for many, and can bring many different insights about oneself.
There are a number of other approaches one could take to practicing as well. Perhaps trying to establish ettestaic amhbica with someone that you are actively, physically speaking with. Note how and why an ettesta’s and a first-tongue communicator’s answers might differ. Perhaps trying to get in touch with different daemons that one admires to try and establish a bond with them. There are countless possibilities, and improving one’s abilities with ettestaic amhbica may help when there is something in one’s environment that is trying to get their attention. Practice, experiment, and branch off from this method to find what best fits you and your approaches.
Your reading was appreciated,
Clover & Ask, of anf-A, of “prk lic gyeides.”