Any planet which produces life or is colonized by living matter becomes a living planet. The population-size, status and diversity changes the complexity of the emerging planetAnimal, but regardless of the statistics this kind of ‘rock in space’ is no longer a rock.

Sentience is the relational emergence of various forms of awareness as living beings parse and express their linkages with other organisms and environments (including imaginal terrains such as metaphor). Much of this activity is concerned with the establishment or extinguishing of transports — and it is the domain of transports in which sentience is fundamentally sourced.

This is generally true regardless of the scale or assemblies of scales we select to examine — in the domains of an organism, a set or series of linked sets of organisms, or a meta-organism, such as a living world. It is as obvious in the intracellular folding and generation of proteins as it is in the intellectual foldings of the membrane-bubble of meanings and metaphors.

Sentience is not necessarily related to the apparent biological or neural complexity of a single form or system of interacting forms, but is instead a coalescent process or emergent property embodied most likely in matter itself, but quite definitely in living beings pursuing the goals implicit in organismal symmetry and relation with medium, subject, and circumstance.

At its core, this is a game of shapes, speed, size, colors and relation, similar to the games of chemistry and physics, but vastly extrapolated in complexity by its powers of insubstantial assembly, synthesis and creative mimesis. On a very elemental level there is discernment in terms of energetic and physical coupling, emulation, rejection, or neutrality. So it is in living matter in general, as we see in the dances of proteins, cells, receptors and the generally shape-and-charge-specific nature of interactions and observable organizations in these domains. This is echoed in all the creations of animalian sentience: including languages and modes of assembly.

Life is, in a very real sense — a sort of ‘magicalized’ matter with the ability of reflection, relation, reproduction and communion. Like matter, ‘Life’ is essentially unified — in a great diversity of forms and potentials for connective learning. From one perspective, we might model Life as ‘natural’ an outcome of the energetic interactions of elemental chemistries as the formations of stars are in the solar nurseries — a kind of deterministic clockwork-child. This is the root of our common models, especially in the semantics of our economies, sciences and cultures.

But the cognitive abilities of living matter are unique, and in some domains they are absolutely unique in each instance of any living ‘thing’. This is only one of the many distinct ‘supra-material’ qualities of living matter, existing as it does at least an order of complexity away from its non-living sources and constituents in its manifestation, behavior, and beauty.

We would not really expect (for we have not been enabled to) that something as unspecial as a fly, person, or dog might contain (by structure, and connectivity — or reference) a universe as complex and unique that the one it appears to inhabit. Yet we might be mistaken in our idea about inhabiting and its meanings — as opposed to the accessible reality that opposes such meanings. The dog and the universe are co-extant. Neither formally ‘inhabits’ the other — at all — except in our models that only allow interpretation of experience from one of many infinities of perspectives.


The constituents of living worlds, being continuously subject to sudden or temporal expiration (death), utilize idiosyncratic and synergistic mechanisms in scalarly symmetric processes of accrued momentum-focusing aimed at conserving and enhancing the store of living (generational) complexity as expressed in bio-energetics (chemistry), behavior, and biocognitive complexity across the barriers of individual death [1] . I refer to this as sentience-lensing.

The purpose of this activity is clear: across the boundary of birth and death and their waveLike generations; the only treasure which can be preserved outside of form itself is behavioral, bio-chemical, (emotional) or informational complexity which was in a sense the ‘fruit’ of the lived time of a being or symmetry (or hypersymmetry) of beings. This is preserved as much in the environment and transports of organismal circumstance as it is in living populations or individuals of any specific scale. The fact that it is alive in the transports is of earth-shattering significance to the idea of intelligence, human and organismal. It means we have direct and personal access to a library older than the Sun — as long as we don’t burn down the library.

Whatever useful aspects of this hard-won complexity which can be inherited and magnified by further generations have the potential to enormously improve the survival and reproduction opportunities of progeny, and thus amplify the power of the accruals to ensure survival of the environment and its participants. Life assembles a sort of inwardly folding ladder where the product of diversity and complexity achieved and sustained is re-folded into — and thus magnified in — the expression of each new generation. With their arisal this ‘new magnification potential is also suddenly available to all living participants — having found physical, emotional and psybiocognitive embodiment in the ‘new generation’, and thus, by proxy, ‘in all inward and outward transports of connectivity’ associable with the newcomers.

As ‘waves’ of living individuals and assemblies of populations arise and depart, their experience — encoded in the transports of sentient and biocognitive connectivity — arrives in each living generation as a resource, and the breakers of these waves result in the local and distributed availability of evolutionary potential that is beyond the impossible. This potential ‘leaps’ in richness, availability and complexity each time such a wave arrives. Allowed to continue unimpeded, this results in vastly more evolutionary potential being available‘in the wave’ in each new generation — the content and frequency having increased by many factors compared to the previous generation — even in very small scales of time (and moreso in creatures with longer lifespans). The dance itself is complex, and is replete with temporal backflows, feedback oscillators, and even has a variety of atemporal features of transport and communion.

During organismal lifetimes, and sometimes at the point of their departure, various intentional and circumstantial opportunities arise or exist to transmit, or bequeath —either physically or symbolically — certain elemental momentums and products of their ‘winnings’ to extant or future generations. And this we are aware of, mechanically metaphying ‘genetics’ as The transport. But this idea, founded in a deterministic and separationist perspective, is misleading even where it is correct. In our rush to find ‘the magic transport’ — we missed the whole garden of transports, deciding that this particular transport, being so mechanically fundamental to all of organismal embodiment, must be the ‘holy grail.

This ability is perhaps the single most ubiquitous feature of organismal activity and assembly. Human endeavor is one of the boldest examples of this: we emulate (and conceptually as well as mechanically integrate) living and extant natural technologies and methods of resource modulation in all our thought, science and industry. One aspect of this dance we are predisposed to misapprehend is contexts — for we exist as much as identities in contexts, as we do in persons.

All species and scales of local (and distributed) organismal Life are connected in this process of ‘complexity gardening’ – and, as we shall see – ideas of species or even separation, are, in some very real domains of exploration – almost totally meaningless, if not dangerously mistaken. If there is competition, it is competition to sustain the nursery, not to sequester resources and eliminate them for others. The context of the competition radically alters the meaning of the term — as well as how we should come to understand it, if we are to merely survive its arisal as a social, biological, poetic and personal metaphor.


We can see how, if a world held but a single species — for example, a bacteria — the actual expression of that living planet’s (a planetAnimal’s) cognitive ability, or ability to actively parse [2] itself or other structures, would be related in a precise way to the behavior, abilities, populations and survival of this singular form and its physical, cognitive and energetic connectivities.

Once ‘infected’ – a world of inanimate chemistries now possesses (if a ‘world’ can be said to ‘possess’) an incredibly unusual potential: that of parsing itself, storing and conserving and enhancing this information behaviorally, genetically, and in other modalities within an extant population of beings. Once enfertilized, a planet as a complete organism desires to continue to elaborate itself and to reproduce — just as each of its scales of constituents do.

It has become a living egg — penetrated by light from a local star (and occasionally by incoming objects) this egg gives birth to ever-more diverse assemblies and symmetries of living children — inside a vast membrane, on the surface of her ‘shell’.

Earth is a significantly fascinating animal and is complexly ‘communicative’. Our species has a very different position and role with(in) this animal than is commonly surmised. It is crucial that we stop erasing her before we have come to understand that our own complexity and survival does not merely rely upon our world’s animalian and ecological condition — it arises directly from and as an analog of that condition — in all persons, assemblies, moments, circumstances, and relations. We can attack no animalian or ecological ‘resource’ without attacking our source. Whatever humanity writes in the biome, is instantly written in all of what we ourselves are and experience.

When we can reMember this together, and reCognize the implications and opportunities there manifest — we will possess a significant portion of a sort of ‘key’. This key is a key of rescue, rather than unlocking. The rescue it can accomplish is the repair of human knowledge, and the return of our ancient and purportedly ‘impossible’ birthrights of sentient connectivity.

[1] This conservation ends in a variety of domains at (species?) boundaries; although it could be said to end as easily with the extinction of a given individual lineage within a certain (species?)


[2] Parsing is used in this sense to relate any possible symbolic or comparative processing of information of any kind, physical, cognitive, biological, chemical, etc.







Understand : Acknowledge : Support : Evolve : Prosper