Biocognition & Mind:
ring
around the rosie
Across the street from my far too urban cage, a dozen
or so families of sparrows actively pursue the epic of their lineages
and struggles for survival, elaboration and reproduction. In the
large, their stories — easily as profound as any my species
have produced, go largely unnoticed by the local Gods and their
machines. Which begs the question of why any actual Gods might stop
to notice us. One would hope that the unityBeing might
be unlike us in this regard.
In the evening, the group takes turns at the sacred dirtbath, where
the soil has absorbed the energies of the Sun, and is thus imbued
with magical as well as functional value. Tonight, as I approach
the them from a distance, the character of the assembly of sparrows
changes — first in a few individual positions, and then as
a unified intelligence. There are observable phases to the change,
but they are not easily made discrete.
When I have closed to within a distance of about 20 feet from the
group perimeter, early leavers depart, and soon the organism of
the group is in flight, headed to a tree and some power-lines across
the street. Shortly thereafter, the late-leavers depart.
Three birds remain. As I approach more closely, they rise to air
and make for a nearby tree. Across the street, the first of the
early departures is landing on the wire, and this is where things
get essentially interesting. As the first lands, and the second
just after the first, three and four almost together, &c, the
wire is being disturbed by the weight of the birds, oscillating
in response to their landing momentum, like any arcing string would.
As the first bird is struggling to establish balance with a series
of forward dips and downward tail passes, the second bird lands,
adding further disequilibrium to the line. It is as if the line
is being hit by random meteors, each one establishing another set
of scales of response in the existing ‘song’ of the
line’s oscillations. Then the second bird begins struggling,
and the struggles of the first two birds further destabilize
the line — or so it would appear.
As more birds land and struggle — the line transforms into
a corruscating wavelet of flashing tails, wings and energetically
striving sparrows. The event reaches the top of its energetic arc,
crescendos, and slowly, the animation of this strange assemblage
finds a general equilibrium, punctuated by the occasional shift
or re-balancing of some small group of members, or individuals.
The group has established harmony within its members.
Each of the birds were already functioning as both an individual
mind and a ring-symmetric mind. Seeing them on the line
(unified by a single obvious and observable transport) reveals and
highlights the unseen agreements at the core of their interaction.
They are always in moment of unifying attenuation —
or they are generally unified. Seeing them connected by a single
strand — merely gives unified expression to the visible
evidence of what they are most generally doing in every moment.
To be a sparrow is to be arising in this game of many minds reflected
and reflecting in the one.
As individuals they are animals. As groups (containing groups)
within groups — they are a hypersystem — and embody
many scales of organismal and cognitive connectivity. As any individual
modulated the group, the group modulated with the individual simultaneously,
without real separation between the two. Observing this directly
I am struck with awe at the power and subtly of the assembly-mind,
and the scales of mind clearly observable in the living sentience
of our planet and its linked lineages of biocognitive and energetic
elaboration.
Before the energies of the Sun depart from the local terrain at
sundown, an impassioned and cacophonic choir fervently erupts from
the sparrows across the street, announcing their epics, concerns,
hopes, and recollections while giving a clear signal about the coming
of night. They are singing as their sense of the Sun changes,
about the day’s personal, momentary and general characters.
It’s a very simple language, and it is in my experience filled
with adoration and nobility. I hear what is inside the sparrows’
many songs at evening and dusk, and though I would not debase it
with naming, I know that they and I share a mind that most of my
species has long forgotten or denied. And more.
None of the local Gods hear the prayers and psalms of the sparrows
— and surely they are as innocent and sacred as anything can
be. Instead, their terrain and hopes shrink while their travails
grow — because something alien has invaded their
environment, and is taking it over. It is a constant threat. Its
song and power can never be escaped. The thrum of machines is louder
than any sound the birds can hope to make, and its meaning dwarfs
the organismal poetry and the magic of their speech.
Each of the birds, like many of the local inhabitants, exists in
a constant state of mortal threat, from every possible direction
— including predators. But underneath that there is a more
general and deadly threat: a systemic one — in which any animalian
lifeForm must live in a constant state of flight from an everpresent
enemy more profound than any in terrestrial history. Its sound is
the sound of the machine. No animal misunderstands the meaning of
the noise that is not music, and it stands synonymous with erasure,
slavery and death.
~#~
Underneath the Mind we know, make stories of or label, there is
something else entirely. It is born in the Sun, on a living world,
into a living family of ancient and mysterious origin. It is alive
with unimagined potentials, and is perhaps the source of organismal
inspiration. Parent of consciousness, source of every term, system
or word we might deploy in seeking it, paradox, infinidox and ultimate
question — this thing Mind is not like our stories, and more
like our aliens, angels, and gods. It is a sentient window into
the universes of distributed sentience. To touch it renders our
own knowing systems into cardboard cut-outs — and you were
born to be with this window. The window is not a technology,
and it isn’t paranormal. It’s simply biocognitive hyperconnectivity,
which is, in simple terms, like saying ‘wet fish’. Fish
— are often found to be wet. Biocognition, is always hyperconnective.
The problem is that our root metaphors and sciences deny this.
Consider the nature of a biocognitive momentum that would create
language and science, and then turn them back on itself from within
itself — as though it could reach outward are refer inward
simultaneously. You are already such a system — but although
language was born in you, it wasn’t born with you.
And language is what we commonly deploy in our desire for understanding
— language, semantic ways of knowing — systems of relation,
really. But the terrain is not at all alike with our maps. It is
the source of our maps, and even of mapmakers.
When we begin to understand the real roots and features of biocognition,
and scales of assembly, the first thing we are likely to experience
is vertigo. The terrain is vaster than the vastest of our fictions.
And it is sentiently calling for our direct participation.
Is Mind in the sparrow, the group, me or all of them? Are there
scales beyond mine that include them all? Does the Mind I contact,
experience and express include them, and their Mind, or not? Why?
To the sparrows, who live in something akin to a freeway of the
gods — the combination of exhaust, noise and collision threat
is vastly significant. All of the leaves on all of the trees are
covered in exhaust-soot. You can believe most of what they are eating
is, too. We think them small, perhaps insignificant, but their song
and ours arise in the same source.
Who or what is representing this source in our common experience?
~#~
Mind is an organismal expression of infoldment — a localized
biocognitive field-effect, within and containing as communion-elements
many other such fields or assemblies of a similar structure and
function. But it is also an aspect of organismal hyperconnectivity
— existing as much in the transports as in its local field
or biological anatomy. There is a hidden anatomy of Mind, and it
lives in transports that connect energetic and biological ’individuals’
into metacreatures.
It is a happening of inclusion in which many scales, velocities
and domains of sentient connectivity participate actively. Asymbolic,
it is staged in the energetic communion-fields of many local and
distant scales of biologically connective participants. It is an
organ of relation, and is not housed in an organism, but instead
emerges with an organism and all the fields of its biological and
cognitive consortia. It bubbles up from the domain of the infinitely
small, in response to communion with the vastly large within and
without. A recombinant disorderly aspect of biosymmetry, it emerges
in synchrony with itself — changing its container by merely
existing, and changing itself in the process.
Consciousness, is within Mind — a cognitive and projective
organ of Mind. Like its source and container, it is a recombinant
symmetry, preferring certain domains of order over others in a process
organized around the elaborative and negational editing of tokens.
Where M is organismal — C is a cognitive gesture
of assembly and relation — simulatory, inward, and at least
semi-symbolic. In complexly enlanguaged humans, C accrues a structural
relationship with symbols that is at once formal and formative —
M remains liquescent, a supra-magnetic array of sentient antennae,
sensitive to the slightest and the largest transports of connectivity
and communion. The symbols of C are shaved highlights of M’s
organismal communion at best, yet have profound utilitarian and
creative applications in relation to specific realms of animalian
circumstance.
One might say that Consciousness (C) is a form of trading in frozen
photographs of Mind (M). We can also see that these two terms are
discrete observations from different perspectives – about
a single thing.
Any given mind — animalian, distributed or individual has
features which are collected from the activity of its constituents
— or so we think. But all of lineage and all of environment,
all of connectivity must be equivalently valued and included. The
assertion of separation is a tool, but at its core it is false in
a dangerous way: it defines a holophore where the authorization
and location is absolutely local and inward. The fact is that connectivity
is as much of any cognitive system as local anatomy is. Which means
that anything that is local to you — also exists with
you as a distributed connectivity. You have multiple domains
of mind, and obviously of consciousness. Our models are broken,
too flat, and obstinately oppose our experiential connection with
their sources.
I can’t show you precisely what Mind is, or how it is distributed.
I am not an expert — however I have had concourse
with experts who embody nonhuman sentience, and the stories they
told me made sense. They said that mind is built in rings at scales,
and that our scale, artifacting problems can be deadly not only
to a species, but a planet — since our scale is commonly fascinated
with tokens — and tokens create artifacts the same way compression
creates artifacts in video or pictographic data. The compression
our languages use is lossy. Those of the cognitive universe are
not, and the outcome can often be machines.
What I can do however is to create a simple model and play with
it a bit. For the purposes of our experiment we will presume life
‘arose’ in the marriage of solar and terrestrial chemistries,
as we call them. But we should also bear in mind the real potential
for ‘creation’ (if the universe is a cognitive hyperstructure,
it is within and known to all its constituents, and thus even ‘arisal’
is in fact creation), and particularly whole or partial panspermia
(biological elements or organisms arriving on a world from space).
In all cases we should bear foremost in mind that the constituents
of our world are crafting a spaceship, in very real terms, from
the moment of their arisal. A world like ours only becomes like
ours with the unified intention of countless lineages and scales
of aerobic and anaerobic life, acting in concert to assure and sustain
the homeostatic equilibrium necessary for all local biocognition
to be conserved. This is at once the case of a world acting to preserve
itself, a mother acting to preserve all children, and children acting
to preserve each other and the container-mother-animal of their
world. How much competition is possible in an essentially unified
boat? A parable attributed to the Talmud heartfully offers an obvious
answer:
In a boat at sea one of the men began to bore a hole in the bottom
of the boat. On being remonstrated with, he answered, “I am
only boring under my own seat.”
“Yes,” said his companions, “but when the sea
rushes in we shall all be drowned with you.”
The potentials for co-operation are limitless. Competition will
end rapidly. In which domain would a living planet stash her eggs?
Competition, or Co-evolution? The answer is far more unifying than
the question, but the broad strokes are obvious. There is no upper
limit to co-operative endeavor in a biocognitive hypersystem. There
are always limits on competition. We’re generally
taught to enthrone competition, and in every domain where this is
applied — the outcome is the same, and is commonly catastrophic.
~#~
Now that I am done birdwalking, let’s fashion and explore
a model of the ascension of a planetary ring-mind, not as a law
— or even theory — but as a perspective-toy with which
we can very generally examine some of the portents of biocognition
as it complexifies and evolves on a faux Earth. To begin, we will
make an earthlike planet covered in water, temperate like ours,
&c. To this planet add a large island, some 400 miles across
in almost any direction. Our (biologically) empty world will be
fauxEarth Zero. It harbors no organisms.
Now make five copies of this planet — and set them in a row.
We will add populations to each in turn, building upon the previous
additions, and then examine each of them from a distance to see
what we can learn about the relationship between complexity, diversity,
sentience — and cognition.
For the sake of our experiment— we will consider as the primary
metaphor that all of the constituents of any living system,
act first (in assembly at a collective scale) as a unified
organism. In essence — pretend any possible group or assembly
of organisms is at its core alike with the sparrows across from
the room where I am composing this. Their first priority is harmonious
stabilization of relation and co-arisal opportunities. In our thought-game,
I will call this the first principle, In case I need to
refer to it in-process.
fauxEarth
One:
Add agglutinations of pre-microbial chemistry on and around the island.
In fE 1, we find sentience, mind and cognition absent in their
organismal forms. They exist like the energy of the vacuum —
as immanence, or potential. This is a world like a pendulum poised
at the high point of its arc, weightless — but as it descends
biology and cognition will flower furiously in its wake.
On living planets, the local character of solar and terrestrial
energies and organization — a very real celestial marriage
— is expressed in all of the assembly, cognition and activity
of Life there, regardless of its scale, simplicity or complexity.
fE 1 is a world of solar-terrestrial immanence. If cognition and
sentience are local realities, they are expressed in terms of material
and energetic organization, catalyzation, reaction and symmetry
.
Since we cannot assert that matter is insentient (let us bear in
mind that a truly unified theorem would most likely reduce matter
and sentience to a fundamental unity) we do not know that an ‘unenlivened’
planet cannot be a cognitive hyperstructure — or
element in such an assembly at scales above and below our common
perspectives, or according to models we have no common understanding
of or access to. It seems likely that there is a fundamentally inorganic
aspect or precursor to cognition when we realize that everything
may be, and outside our ideas, probably is unified.
fE 1 is not, however an abiocognitive hyperstructure. It
is not organismally conscious, and contains no animalian or organismal
consciousness. Paraconscious? Supraconscious? Whatever term we invent
is meaningless unless we have have direct experience of what we
refer to, or at least something reasonably evocative of its characters
and features. We may speculate that without organisms there is no
cognition, or that there is an essential universal cognition which
is connective with and within organisms. In either case (I favor
the latter) we should have experience before we have models, and
we should be able to examine anything at all in great detail —
and find the necessary window to the answer present — for
we are asking about everything at once. The answer to such
questions, which moves with its questioner, is accessible but is
unlikely to fit our expectations or models. It is more likely to
remake them entirely.
fauxEarth
Two: Add protolife, and the first membrane-bounded organisms.
Stir vigorously.
fE 2 is organismally sentient, and qualifies as at least a proto-animal
— if not an animal. Diverse populations of protocellular and
cellular symmetries in our theoretically rich and fertile environment
would blossom into thousands of billions of discrete and collective
universes of time, relation, and cognitive assemblage. fE 2 would
be born as an animal at the moment of her ‘first inward division’
— and the specifics of that first moment would have a great
deal to do with the local star, the world herself, and the other nearby
objects of vast magnitude — such as those that might regularly
or occasionally impact the world — and those that orbit the
same star.
We should pause here to reflect for a moment on the incredibly
intimate relationship between the tinyLife planet and the sun’s
charactered and constantly penetrative energetic dominion over local
spacetime. This marriage between world’s evanescent chemistries
and inhabitants is a marriage in every possible domain with the
local star. At the cellular and intracellular scale, all surface
organisms, and many beneath the surface would be nearly boiling
in the energetic surplus of solar radiations at all moments. The
power and effect of the slightest shifts in solar character would
be felt in scalar universes of cellular individuals and collectives.
Of any possible ‘news’, next to the local environment
perhaps, the news of the Star was of penultimate import.
In the domain of the very very small — even seemingly minute
(to us) shifts in energetic output from the local star would have
vastly significant effect in all moments — functioning
as the secondary most obvious environmental input — after
food. The celestial language, news and mood would be amongst the
most crucial and formative momentums embodied in cellular and supracellular
elaboratory endeavor of every kind.
The first and future organisms of any world would thus deeply and
structurally reflect the character of the nearby star in their genesis,
and this reflection would result in them being ‘organizationally
attenuated’ to sense and capitalize upon its cycles across
vast gulfs of biological time.
fE 2 is planetary animal. Perhaps still primitively embodied, it
is not unlike the fertilized egg settled into its gestation niche.
In this case, the niche is a gravitational one that orbits the animal’s
primary suitor — a star.
This young planet-animal’s mind is likely unified in its organismal
expression across many species of cellular constituents and their
populations. Its primary concerns are local and celestial —
especially as relates to the ‘news’ carried by the universal
medium, (in the land of the very very small) — and especially
the emanations and cycles of the nearby star. It is an extrapolative
mind, arising in the network-sentience or swarm-knowing of billions
of recombinant sensory universes — which, above their scale
— emerge as the animalian cognition of a living world. Its
senses and embodiments utilize multiplicity of simultaneous perception,
like our skin. Her organs of sensing are thus extrapolated from
the dynamic responses of individuals and recombinantly flexible
symmetries of collective sensing.
The nature of the biocognitive unity in this planet is one which
would arise in deep intimacy with the nearby star. Their marriage
is not without passion, emotion, or adoration, but the scales and
foci are not easily encapsulated.
fauxEarth
Three:
Add 25 animalian species in the water, 18 on land, insects, and
plentiful flora in both terrains.
fE 3 is a meta-animal. Infolding its newfound complexity, it produces
children like itself, capitalizing upon the diversity and complexity
of its available assemblers in order to at first embody the potential
and then the reality of multicellular meta-creatures. Because of
the nature of biocognitive linkage, the results in a geometric storm
of leaps for the planet-animal’s cognitive complexity. The
new cognitive symmetries and transports create a planetary organism
capable not only of metaphying itself, but of reflecting this activity’s
characters in the form and character of its own constituents.
They have become living metaphors in a localized cognitive hypersystem.
Perhaps more startling and significant is the arisal of eyes —
an animalian world now enjoys myriads of recombinant networks of
eyes. It can now experience itself reflected in itself. The planet
has consciousness, and probably a form of consciousness that is
far beyond simulation, though it is capable of this as well.
fE 3 will (if it has not already been doing so for millennia) begin
to seek cognitive contact and congress with others of its kind.
Like her constituents, she is a social animal.
This world will also be seen to actively and overtly pursue the
complex preservation of biometabolism necessary to allow for her
growth, development, and reproduction — just as any of her
constituents do in reflection of their container. She will thus
carefully sequester and optimize resources toward this end without
threatening her established diversity and complexity wherever possible.
Homeostasis on the planetary scale has achieved a greater general
stability.
She has a consciousness which is unitive with her constituents in
terms of identity. Any given constituent is a reflection of her
entirety in the moment, not merely in the past. Like an ancient
god — she is within as self every possible participant
or symmetry of them. Her story is their story is history. She acts
as a celestial mother whose children are born within — in
the same way a human woman acts as a terrestrial mother. This animal
is more conscious than any human is. Its field of sentience
is more than universes of stars — but all are within. What
of her outward connectivities?
fE 3 has complex emotion — which arises as a scalar (and feedback-sensitive)
representation of her inward children’s emotion, activity
and circumstance.
fauxEarth
Four: Add a bipedal and representationally sentient
species like our own (hominids).
fE 4 has accrued a variety of new and complex potentials. She has
been able to maintain the general diversity and complexity across
enough catastrophe-gaps that cognitive infoldment can be embodied
in her more complex children as representational sentience Again
there are ongoing scalar repercussions of this event in the planet
herself at she and her constituents co-emerge.
It is the extant diversity embodied in unique organisms and their
endless assemblies (the host), that creates the essential foundation
upon which more complex embodiments arise as potentials, are tested,
and selectively activated in the biome. The complexity upon which
these stages are built as are much environmental, and symbiotic,
as they are ‘evolutionary’.
In our figurative sequence-comparison, we can see that the planet-animal
is ‘stashing’ her own accruals in her constituent-children
in such a way that not only are they preserved — but at the
same time her own potentials are hyperbolically elaborated as the
feedback continuum between the terrestrial container and her children
expands into new hypergardens.
The result is a headlong rush into diverse complexity — both
cognitive and biological. This is the most delicate of times in
the life of any planet-animal, because representational sentience
may create artifacts — something which in some forms is akin
to biocognitive cancer. In these forms, the planet can come into
conflict with its constituents as they support artifacts over lifeForms,
and ideas over experience and expression.
fauxEarth
Five: Add machines, and replace 30% of the animalian
biomass and cognitive inputs with machines and bio- or cogniotoxically
active environmental artifacts.
fE 5 is an analogue of our world, and it is a world literally under
attack by its own constituents — in a way not unsimilar to
an auto-immune disorder. The burgeoning cognitive and physical complexity
is being bled off with extreme rapidity, into artifacts and their
transports. This is a world invaded by a mishap with its most complex
children — but the mishap occurs so rapidly and expands so
dramatically that the planet-animal is literally thrown into shock.
This shock to her physical and cognitive anatomy is distributed
all she contains across the transports of biocognition — myriads
of countless universes of transports – some of which may operate
faster than anything we have a model of. Time at the planetary scale
is slow. The 200 or so years of machines barely comprise a heartbeat
up the scale from us.
This is a world in biocognitive and personal crisis. The anciently
conserved diversity and complexity is being translated into con-cepts
which are then translated into objects. This is like being infected
with a cell you cannot inhabit or use, that takes over 30% of your
cells in a heartbeat. But it has cognitive effects as well —
in the children, and the planet-animal. The dead terrain of machines
is neither sentient, pre-sentient, or proto-sentient. Unless it
is touching the source of cognition — it never will be. The
birth of machines means the birth of their cognitive analogue —
thrisps. Both exist for a single purpose: to dominate terrain, and
convert all resources to a shape best suited for replication. Machines
and thrisps are attacking fE 5. 30% of her own Mind, and vast domains
of cognition in her children — have been translated into dead,
uninhabitable terrain, knowledge, and activity. But the wave is
just getting started.
The potential for feedback is unthinkably profound. While the invaders
expand in the environment, they are changing the cognitive nature
and activity of their creators. As the extant animalian and ecosystemic
health and diversity perish in waves — the cogniscium of the
planet and the sentient species — is being denuded. This again
is unlinear — it is happening in scalar waves of response
to the pressures and predations of machines. Thus the people best
equipped to resolve the problem are being stripped of their essential
cognitive flexibility in expanding waves of resonance as the deletion
of biocomplexity rises toward its crest.
In a system such as the one we are positing, the appearance of auto-immune
disorder in the animalian children could only be recapitulative
of a similar disorder in their biosphere. Shocking what we are able
to ignore when we place our species at the top of the pyramid —
where in fact a wholly other sovereign eye does dwell.
Amongst the most obvious things we can observe is that at each
step the planet is recapitulating her establishment of stability
recursively back into her constituents — which results in
scalar leaps of responsive complexity in her — and a new repetition
of the process. Whether we look at the origins and evolution of
cells or sensory adaptation, consciousness, or mind — this
general template is everywhere apparent. Something far beyond our
science, and even beyond our religions is going on under and inside
our noses. What happens when we notice, attend and harmoniously
join such endeavor? We do not in the modern moment, have any idea,
as a species. If we did, we’d be experiencing a very different
universe from the one we have agreed to create and inhabit.
A planet animal is a charactered instance of a very-large-scale
biocognitive sentience lens — one that grows by focusing
the communal accruals of evolutionary and biocognitive
adaptation, diversity and complexity back into the individual and
species. This is perhaps part of the source of evolutionary inspiration,
and leap-phases — two extremely puzzling domains for some
branches of science.
We created five worlds. Five examples of Mind being assembled and
embodied — playfully presented. You yourself are not undifferent.
Take away worlds, substitute five ‘yous’ — and
you see that you are already all of these worlds, right now. You
face precisely the same challenges, and have extremely similar inspirations
and instincts. The container and the child are one. What is done
in one, can only be done in the other. If she is a God, you are
a god within a god. The ’thing we are most alike with’
is a planet-animal. And this is a thing we know next to nothing,
and many inaccurate things about. We are not learning more, yet.
We are instead erasing faster.
The ringMinds our species expresses, embodies and rePresents are
linked in their source and moment to those of the many diverse scales
of life and machine we encounter, and so too is our cognition. The
roots and foundations of the latter, are a direct repercussion of
what they encounter, moment-to-moment. Our models of evolution tend
to polarize our metaphors into those favoring competition, but the
reality is far beyond symbiosis and competition. It is
a unityGame in which, essentially, there is only a single player
— embodied in myriads of domains, perspectives and participants
simultaneously.
When any member of a ring or collective acts in general nurturence
and recognition of the entirety — a nonlinear benefit
of mutual momentum is accrued by moving in accordance with
the local entirety. The message of the rings is that complex sentience
is born and prospers in intimate connectivity. Stability is crucial
for such an endeavor, and when it is shattered, or ring-members,
etc, are isolated — the flow of cognition seems to revert
to a form of chaotic recalibration effort.
What this means is that the ability to establish and maintain cohesive
and intimately co-arising structures is the basis of our cognitive
complexity. Anything that damages the rings, their members, or the
potentials for connectivity— in any domain – is reducing
the ability of those affected to notice, respond, or even in some
cases adapt.
There is much more to be said on the matter of rings, minds, and
unityGames. For now, we have seen that mind is a celebration with
very different domains of time, participation and separation than
we imagine or empower ourselves to expose. We have seen that we
as living animals bear the living planet’s lineages of complex
connectivity forward in a unique way, and that a part of that way
is threatening our minds and world.
We have not yet examined the other side of the coin — the
matter of our cognitive birthrights and potentials when we’ve
the luxury of establishing a mutually and biospherically beneficial
community or nation. We will attend the brighter sides of such coins
in due course, however.
Before we depart, consider that there are only two possible authorities
in an inward terrain: Self and God. Self is either represented as
an ascension of the animalian sentience of Earth, or it is represented
as a Machine. When we reach inward, we must perforce either encounter
a container which is essentially animalian, and human — or
one which is built from the codified tokens of distant experts and
the real circumstance of common relation to machines, and mechanical
paradigms.
Our societies are at the crux of deciding what the generally dominant
choice is going to be, and the outcome of this single decision is
momentous; it will generally scribe the inward and outward experience
of the entire animalian and human biosphere. It will decide the
fate of the remaining animalian species, including our own —
within the next 10 years at most.
