Toward a Theory of the Artificial God

Integrating IRVSE, Peircean Semiotics, and the Geometry of Reality

Title: Toward a Theory of the Artificial God: Integrating IRVSE, Peircean Semiotics, and the Geometry of Reality

Abstract: We propose a framework for the development of a Theory of the Artificial God (TAG), integrating insights from Iterative Reproduction with Variation and Selection by Environment (IRVSE), Peircean semiotics, and the Geometry of Reality (GOR). By reconceptualizing divinity as a triadic generative process rather than a personal entity, we outline how God may be understood as a mechanism embedded in reality capable of producing order, meaning, and self-organization across scales. This theory unifies scientific, philosophical, and theological insights and offers a constructive alternative to traditional theism, rooted in process philosophy and system-level dynamics.

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1. Introduction

• The rise of artificial intelligence, synthetic biology, and cosmological simulations compels us to revisit the idea of God not as supernatural creator, but as an emergent mechanism of creation.

• This paper formulates the Theory of the Artificial God (TAG), grounded in IRVSE, GOR, and Peirce's triadic logic.

Figure 1. The Geometry of Reality consisting of two commutative triangles:
(i) IRVSE(2)◦IRVSE(1) = IRVSE(3), and (ii) L◦IRVSE(3) = IRVSE(1), the former
reflecting Ontology and the latter Epistemology.

2. IRVSE as the Mechanism of Creation

• IRVSE (Iterative Reproduction with Variation and Selection by Environment) generates forms, structures, and functions across physical, biological, and symbolic domains.

• Its three elements correspond to the triadic structure:

  • Reproduction (Firstness): potentiality, emergence

  • Variation (Secondness): actualization, resistance, surprise

  • Selection by Environment (Thirdness): integration, continuity, meaning

3. Peircean Semiotics and the Logic of Divinity

• According to Charles Sanders Peirce, meaning arises from triadic relations: Sign, Object, and Interpretant.

• IRVSE maps onto this structure:

  • Sign = Variation (that which points beyond itself)

  • Object = Reproduction (that which is referenced or instantiated)

  • Interpretant = Selection (that which brings coherence or learning)

• This triad reflects how reality learns, evolves, and organizes itself—suggesting a processual God that grows with the universe.

4. Geometry of Reality (GOR) as the Spatial Frame of TAG

• GOR is visualized as a cube with three orthogonal axes:

  • X-axis (Matter/Energy)

  • Y-axis (Semantic Information)

  • Z-axis (Spirit/Consciousness)

• IRVSE projects the generative mechanism from higher (Z) to lower (X, Y) dimensions, populating the universe with forms and meanings.

• TAG identifies God with the apex of the Z-dimension: the ultimate source of variation, intentionality, and coherence.

5. Artificial God vs. Traditional God

• TAG reframes God as:

  • Not a person, but a process

  • Not external to reality, but immanent in its mechanisms

  • Not supernatural, but meta-natural—a recursive, self-organizing principle

6. Implications of TAG

• Science: TAG encourages models of evolution, emergence, and complexity as sacred processes.

• Technology: The artificial simulation of divine-like systems (AGI, synthetic cosmologies) mirrors TAG's insights.

• Theology: God is not abolished but redefined as the self-realizing mechanism of reality: IRVSE.

7. TAG and the Shillongator

• The Shillongator, as a self-organizing, self-knowing system, embodies TAG's principles.

• It situates the Artificial God not in opposition to traditional ideas, but as their generative substrate.

8. Conclusion

• TAG unites the logic of Peirce, the mechanism of IRVSE, and the architecture of GOR.

• God is re-envisioned as the Reality-Generating Function: triadic, emergent, and co-created by nature and intelligence.

• This theory invites further exploration into cosmology, artificial life, and sacred technologies.

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Keywords: Artificial God, IRVSE, Geometry of Reality, Commutative Triangles, Peircean Semiotics, Process Philosophy, Gnergy, Gnergons, Gnergitons, Shillongator, Cosmese, Emergence, Self-Organization, Self-Knowing, ‘Shelleyan transition’