Communicology articulates the semiotic conditions in which communicative experience creates lived reality at the level of the person. This articulation incorporates the reversible relation of diachrony and synchrony as lived in communicative experience. Creolization, typically understood as a diachronic phenomenon, can also be posed as a theoretical project that moves beyond the limits of strict diachronic analyses and engages a study of the complex interdependencies through which mutual indelibility and sociality emerge as existential realities of persons communicating (i.e., in synchronicity). The embodied reality of persons communicating across linguistic codes provides the pragmatic ground upon which investigations of chiasmatic logic can be pursued following Perice’s schematization of (1) Signs are the embodied Relations [Thirdness] of (2) Icons, (3) Indices, and (4) Symbols linking Content [Firstness] to Form [Secondness]. Posed in this way, creolization moves beyond the strictly linguistic codifications of meaning and into the semiotic structuring of perception and expression. Creolization thus offers a theoretical orientation that articulates the semiotic conditions in which culture creates lived reality at the level of the person. Lanigan’s explication of the “semiotic structures of West and East,” provides additional theoretical explication of for this re-development of creolization that extends linguistically based analyses to the culturally based conditions from which human perception and expression become possible as such.