Seen clearly, we must realize that the occurrence of formalized
languaging on Earth has amounted in the biosphere to something akin
with an immune-disorder: one scale of organism, thus compromised,
becomes the tool of what it is hosting. The penetration of Language
in the biospheric cogniscium is only barely beginning. It is as
if a comet struck our planet, around 3000 years ago, and the waves
of its effect are just now reaching their climax. In terms of time
as experienced by Earth, this is less than a second ago. Humanity
is in the earliest of the throes of our attempt to survive our encounter
with formalized metaphor, language, and representational consciousness.
As the entire animalian biosphere struggles beneath the behemoth
of human knowledge systems and their mechanical or technological
outcomes, the nursery from which our cognition, biology, and intelligence
is emerging is undergoing what can only be described as a catastrophic
upheaval. While some scientists may speak of this as a modern extinction
event of epic proportions, we tend to tokenize this idea rather
than understand the critical relevance of this to our own bodies
and minds as well as our cultures.
The relationship and organizations of the rings of living symmetries
on our world are something we rarely discuss, and yet almost everything
we are, can know, and do, requires such a body — a body of
diverse rings of scale, character, connectivity and domain. In any
system of rings which form a local unity, one cannot disturb some
member of the unity, be they near or distant in place or scale,
without distributing that disturbance as a hypersymmetric* expression
— to the entirety of all of the scales in the unity (as well
as their distributed connectivity-members). As a general principle
(not a law) we can observe directly that this is the case with any
living creature, or system of creatures, no matter the scale we
decide upon — cell, organ, animal, ecosystem or planet —
each appear to obey this organizational principle in inward and
outward relation.
One way we can understand that biocognitive effects
are systemically distributable is by adopting a model that states:
anything ‘generally affecting the container’ is recapitulated
at the scale of its participants — because the unity
of the participants is a contextual dimension of the container.
In a sense, what’s missing from our root-lexicons of relation
is simple. Nature and our minds organize structures such that local
systems reflect the characters and activity of distant systems,
however generally. And each local system is a metastructure, which
participates as a member in many simultaneous dimensions and
domains of connected hyperstructures. We could say that the
container (parent) and the participant (child) share an interactive
co-elaboration which is multi-symmetric, not linear, and nearly
instantaneous in effect. If the child kills part of the container,
or replaces it with machines, a similar event emerges in the child
— cognitively, intellectually, and physically. What is essentially
affected is connectivity — an elemental root, goal and
feature of living processes, and thus cognitive processes.
Our logics and activity treat with the living
world as though animals, people, cultures and ecosystems were objects,
in a kind of flat relation. This single misapprehension, left untended,
may well cost our species its survival, and it is already costing
us our most essential liberties — those which are cognitive
in aspect. There are significant traps of valuing in our relations
with language, semantics and knowledge — and these lead us
into behavior as a product of their misrelations which results in
cycles of biospheric and human atrocity. We experience these same
atrocities — they are consistently and cyclicly recapitulated
in the containers of ourselves, and our communities.
We can see this principle as easily in the dramas of a human family
as we can in our living environment. When we create seemingly distant
stress upon seemingly distant (in scale or location) ‘others’,
we should perceive the local consequence of such activity.
It is possible, however, to lose this essential sense in a labyrinth
of terms, values and relations, none of which represent a factual
basis, but instead rely upon implied accuracies in their root-metaphors.
These accuracies do not exist. They are theory within a single system
of knowing and the living and cognitive systems that our theories
rule over are not ideas. They are alive.
