"Ecology" is the expression of our understanding that the operation of biology within a given area is interconnected by a variety of mechanisms, including a relationship to the cosmos. The great cultural forms, Art, Science and Religion, each render the surrounding ecosystem by their own conceptions. For the artist, the ecosystem holds the pure aesthetic. Be it the clockwork whirlwind of urban development or the quiet architecture of nature, a sense of raw elegance can be had. For the scientist, the ecosystem is a source of unending intrigue and discovery. It is the mechanism by which all information is known - a looking glass that can be at times clear or opaque. For the faithful, the ecosystem's graceful and harmonious design is proof that the hand of divinity is present. It can be a source of communication for those whose time it is to hear (and listen).
Great Arts, Great Sciences and Great Religious Virtue share a common recognition that aesthetics govern the ultimate work. Simple, elegant principles are found at the root of all traditional teachings, ancient and modern. Therefore poetics maintains itself as the basic language for discourse between all scales of life. Similarly, poetics forms a basis for dialogue between the sciences, the arts, and religions.
All of this speaks of a spirit of the land - the indelible rhythm that pervades all cycles and manifests that anomalous datum at the heart of progressive research. The spirit of an area is interconnected (resonant, perhaps) with the distributed conscious experience of all life's aspects; homestead, agriculture, social, labor, food, education, recreation and sacred spaces. The forms of this reciprocal experience impress themselves both on the character of the land and upon consciousness itself - a kind of subconscious onomatopoeia. Onomatopoeia, synaesthesia audio with a non-auditory sense, is the foundation of glossolalia (the pseudo-association of meaning to phonic forms), which engenders semasiographic languages. When framed in relation to ecology this notion of language is the synaesthesia of personal and environmental senses. As modern culture begins to speak of "the language of architecture," "the vocabulary of a space," even the "story of a house," we are readying ourselves for a language to emerge from the ecosystem in which we live.
Language, in this sense, is simultaneously a way of expressing concepts and an indicator of diversity. It can serve as a bridge to facilitate in depth communication between disciplines across cultures.
We may coin a word, Asperdactyl, to consider a language born of synaesthesia. Loosely, it is an evocative vocal form, which should have little, if any, abstraction from the Environment. "Asper" means 'breathed' and relates to a way sound is made in some languages. The definition of aspiration is being pushed a little, past the standard usage for sounds that are 'rough.' The word 'asper' is being generalize to the feeling in the biophysical mechanism by which aspirated vocalizations are made. "Dactyl" mean touch, and is the root of many creation / functioning / operation / manipulation concepts (since we use our hands & fingers to do these things).
Thus, a vocal form that evokes action. The implication to Environmental 'resonance' comes in that most of our primary nervous functions (speech, sight, sensation, etc.) have evolved in sync with environmental form. Thus the rhythms of the environment have shaped our expression, biophysical and cultural. Most indigenous cultures reflect the link in their language if not other cultural forms as well - all of which have many similarities to environmental rhythms.
These concepts are similar in scope to that of a General Systems Language, forms of such broad cultural and ecological archetype that they become synaesthetic in their realization. Returning to the considerations of a macroscopic system for collaborative research and education we can frame inquiry into the connections between artistic, scientific and religious practice within and between cultures that share various degrees of ecosystem operation. By designing a system that is flexible to aid in the methods of inquiry germane to a culture's practice of science, religion or the arts we design and framework for comprehensive & holistic realization of the ecosystem, in which each are rooted. Language is one form of a realization possible.
So, expanding upon the methodology of 'open source', how would a geneticist ('gene cracker') open source their work? Would they distribute a print-out of the gene markers, or an ASCII file of the DNA letters representation? What would most of us do with knowledge encoded in that language if we found ourselves challenged by a rampant genetically modified wheat epidemic?
The basic problem here is what language information is encoded in. How could this information be shared with cultures that have significantly different 'technology' paradigms, such as indigenous people? This of course goes further - if one was doing responsible genetic development then how would indigenous, or other linguistically-dissimilar, groups be communicated and partnered with in research in order to ensure that a given food staple is 'platform independent' and compatible with all versions of the human genome?
It is probably safe to presume that GMO researchers/crackers have very little knowledge of the systemic role of their works in the ecosystem. What would they communicate about their genetic revision to an organism? What would their version history state? If you did a DIFF compare on the version-labeled sources what would you get? How did Native Americans talk about this in relation to corn?
We can consider an approach to the communication of genetic state by considering recent scientific research on genetics. An article published on how genetics interacts with the nervous system may open the door to modeling a body-nerve to RNA feedback loop. Despite conscious control of our body it, is not to say a 'conscious' alteration in genetics could occur since there are several envelopes to cross from the thinking brain to the biomechanical processes that parlay with our genes. The interaction is there, though, and thus science may offer partial support to what humans been doing throughout history and prior: practicing holistic activities that encourage an integrated awareness of activity-alchemy, down to the cellular / luminescent level.
The article unfurls awareness of the mystical practice of altering our own DNA. The conscious mind is one layer of filtration, or refinement / generalization, that is followed by the unconscious, then a habitual / cellular level (which may be RNA), and then the DNA (if not the previous RNA layer). Bio-electric imbalances, which are treated by Tai Chi, Yoga and others, are the layer of the nervous system. The layer of the nervous system seems to be closely related, if not identical, to the cellular processes layer. I.E. if the nervous system were layer x then we could probably define xA and xB as two clear components. This layer recodes RNA, which 'tests out' changes in the system before they are encoded into DNA - generally considered to be a hard code / long-term change. Doubtlessly this longevity is due to the the transmission of DNA characteristics through reproduction. Thus DNA alterations set the trend of generations, and RNA becomes the vessel of an individual life. Missing thus far from the popular model is the relationship of DNA to biophotonic light, with the capacitance of the latter being a mechanism for 'genetic memory' and 'ancestral memory,' which may or may not be thoroughly considered as each their own layer. Certainly, the manifestation of biophotonic capacitance in the DNA is the non-linear organization of introns, extrons, and other DNA material outside of what we define as the 'gene.'
It would seem that process is at work in the recently-discovered Mendelian Inheritance Loophole, where genetic re-sequencing can occur the generation after a change has been introduced into the DNA. The process seems to illustrate the importance that holistic social awareness places on the interaction between child and grandparents. The un-metered awareness of the child tunes into the tempered & ripened genetic state of their elder, circumventing instabilities in the parent generation. (Though obviously the information is there, in case of emergencies or generational losses) The dynamic may also explain why people in some racial and cultural scenarios have very rapid generational / reproduction cycles: the rapid reproduction promotes a more stable version of DNA than is maintained throughout the life of an individual under the stresses of their environment.
Overall, the line of thinking re-emphasizes the importance of holistic awareness practices. Special light is shed upon the spreading of holistic medical wisdom, such as is present in the system of Traditional Chinese Medicine (TCM), where the incorporation of Chi-focused energy work leads to metaphysical and poetic considerations of the subtle development of life. The practices taught by TCM encompass a broad range of physiological, mental, emotional and spiritual health, and the integration of these concepts in all acts of the TCM practice promote coherence of the genetic process to the genetic & biophotonic levels.
The connection of biophotonic light and consciousness via genetics creates an avenue for interesting poetics on the relationship of consciousness to gravity. Though our experience of light can be rendered in mundane manners, the phenomenology of light is still one in which even science is at a loss to encompass. In classical physics, light has been considered to arise from symmetry in electromagnetic operation. Recent work suggests that the natural beauty of light is more subtle than perfect symmetry, and instead arises from the 'shimmering' of vectors in the tensor field of space-time (like waves upon a field of grain).
The delicate poetics proposed by this new model suggests that consciousness may have a massaging effect upon gravity through the torquing that DNA causes with quantum fields in the production of biophotonic light. It offers the idea that life is not a mechanism tuned toward pure luminescent coherence, functioning or not functioning, but rather a myriad of asymmetrical relationships each with their own uniquely beautiful state of balance. There is also the notion that the development of consciousness is in direct proportion to the topological nature of space-time, and that a feedback mechanism between them could be represented.
The connection between gravity, electricity, magnetism, light, sound, consciousness and water is drawn into a perspective via this poetic. Certainly heat could be added to the list as well, particularly though the investigation of water-ice/crystal phase transition at the air-water interface of a sonoluminescent system. The vortex dynamics at work in sonoluminescence, particularly where such effects can be coupled to fluid-dynamical operation in a hyperbolic flow-form, create the platform for further envisioning the spectrum of scale into which the Vortex Tensor is integrated.
Cognition of the Vortex Tensor may occur through measurement of the transduced & coupled vortex layers still un-twisting in the cosmic microwave background radiation (CMBR). The research is worthwhile, as it points to a definition of entropy parameterized by the axial dimensions of thermodynamics. The study of low-turbulence vortex scenarios may guide the formulation of a model that can be scaled to cosmological phenomena. Poetically, we may consider how the Vortex Tensor precipitates water, and all matter, from the fine structure of space-time.
Again, the integration of these ideas with the creation of a collaborative system for macroscopic inquiry, research and education touches ever closer to the idea of rendering a comprehensive system for human realization. We can also look at the system model for its benefits to human welfare:
Human consciousness has shown itself not to move in steady, regular paces - but instead to contain periods of rapid growth and change, which frame those times of peace and moderate growth. These periods of rapid acceleration can be associated to catalyzed reactions, where a series of events is triggered in relatively rapid succession. With chemicals in the lab, controlled conditions are used to guide this process. In the case of social systemics we have no similar framework for control except for self-consciousness, social identity, and other facets of collective perception.
Without such self-awareness these rapid growths in human consciousness can lead to unbalancing situations such as border conflicts, market prolapses/collapses, and technological obsolescence resulting in complicated systematic turbulence. Addressing these scenarios would best occur through a comprehensive methodology for investigating growth. Since this growth is the nature of human consciousness, the investigation must address the mythological foundations of the subconscious and unconscious mind.
A systemic association of myth contains the roots for developing frameworks capable of understanding rapid accelerations in the growth of human consciousness. Such growths would then not be without informed awareness of their nature, since they would follow a patterns inherent in the system, whether they be represented directly or indirectly. Within these contexts metaphor and mythos could span stories, language, law, medicine, genetics, food, ecology, and by extension, physical phenomena.
© New Alexandria 2002