CONCLUSION

Aztec metaphysics conceives the cosmos as a grand nepantla-defined process in progress. Nepantla-processing is the primordial and fundamental pattern

Of reality’s ceaseless becoming and transforming. Nepantla-processes create an agonistic contact point, crossroads, or confluence of middled creative-destruction, destructive-creation, and transformation. Nepantla-processes commingle and weave together reality’s various agonistic inamic partners - life~death, male~female, dry~wet, and so forth - into a process of continual becoming and transformation. They unite reality’s agonistic inamic partners within a single, rhythmic, back-and-forth, and mutually reciprocating process that preserves them while middling them and balancing them off against one another. Nepantla-processes commingle and interweave order~disorder, being~nonbeing, and so on to form a continuing succession of cyclical alternations. In doing so they generate and regenerate the continuous becoming, processing, and transforming of reality. Nepantla-processes weave together agonistic inamic partners into balanced unity, and moreover do so in a way that is continuously fertile, productive, sustaining, nourishing, regenerative, and transformative. Reality (teotl) thus consists of a single, grand, ontologically homogenous, all-encompassing, holistically interrelated, and nepantla-defined macroprocess that subsumes and incorporates the multitude of mutually interdependent and reciprocally influencing agonistic microprocesses that we experience about us (e. g., life~death and day~night cycles).

Teotl’s nepantla-processing also interweaves, commingles, unites, and balances more abstract agonistic inamichuan such as order~disorder, arrange-ment~derangement, and being~nonbeing. Teotl’s nepantla-balancing is dynamic and diachronic: it is generated by the ceaseless, back-and-forth alternation of two imbalances - just as becoming is generated by the back-and-forth alternation of being~nonbeing. Balancing is not an inamic but rather a process that unites inamic partners. Teotl’s nepantla-processing orders, integrates, and arranges them. Teotl’s nepantla-balancing therefore constitutes a second-order, non-inamically defined ordering of first-order, inamically defined orderings~disorderings, and similarly, a second-order, non-inamically defined arranging of first-order, inamically defined arrangings~derangings. Like teotl’s balancing, teotl’s second-order ordering and second-order arranging are not themselves inamichuan since they unite and subsume within themselves reality’s first-order inamichuan. Equally important, teotl’s balancing and second-order ordering and arranging are immanent and nonhierarchical (like patterns woven into fabric, waves upon the ocean’s surface, and tree rings within a tree trunk). In the final analysis, teotl is simultaneously the weaver of reality, the weaving of reality, and woven reality itself.