Possibility of an implicit pattern

Existential Challenge of "The Other" (Part #4)

The following exploration is of a radically different nature. Within the problematic context indicated above any possibility of reframing it merits a degree of consideration, however speculative -- as a precondition of creative brainstorming.

The argument here is that the complex processes associated with DNA are so fundamental to life that they merit consideration for their implications for the organization of psychosocial dynamics on a larger scale. Arguments for this include:

as a robust set of structures and processes, those of DNA may be said to have been thoroughly "tested" over millions of years to eliminate fundamental systemic weaknesses -- something that cannot be said for many "models" of reconciliation currently on offer
in the light of general systems theory, as a viable system, the underlying pattern is likely to be applicable to some degree on a larger scale (cf James Grier Miller, Living Systems, 1978). After all why should evolution be expected to avoid benefitting from a model that has proven its efficacy?
the processes associated with DNA demonstrably integrate a higher degree of complexity and variety -- presumably (or at least potentially) of an order commensurate with that requisite for the appropriate governance of psychosocial systems
in the light of the technique proposed by Joël de Rosnay (The Macroscope, 1979) for detecting the patterns of larger systems (by analogy with the microscope), understanding at the micro-level may offer guidance to understanding of systems of a larger scale. This approach was a stimulus to the study of Luc de Brabandère (Le Latéroscope: systèmes et créativité, 1989; The Forgotten Half of Change: achieving greater creativity through changes in perception, 2005 ).

Given this context, from a systemic perspective, it is encouraging with respect to the challenge to human capacity of global governance that at the human cellular level:

that the number of bases in the human genome (approx 6 billion), so recently "discovered", so closely approximates the population of the planet (approx 6 billion), so recently documented, and that the number of "base pairs" (approx 3 billion) might naturally be expected to correspond to the number of gender pairs;
and, furthermore, that the number of molecular lesions in the human genome per year (approx 0.6%) is of the same order as that of the global mortality rate per year (approx 0.8%)

The comparison may be considered flawed in the light of the much lower levels of the human population in earlier periods -- when the human genome was essentially the same. However this fails to take into account the cognitive dimension that it is only recently that humanity acquired the capacity to assess both the level of its own global population and the global characteristics of its own genome.

Given that humanity has neither developed the capacity to control its population levels sustainably, nor to eliminate mortality associated with failure manifesting at the cellular level, it is clearly peculiarly dependent on catastrophic failure of relationships (generically understood from the macro to the micro level) for its own survival. There is therefore a case for assuming that systemically the correspondence between the above figures may be indicative of some significance beyond pure coincidence.

The following argument is not however dependent on this assumption although it is nevertheless curious that the governance capacity to respond to systemic problems arising from both overpopulation and disease (notably AIDs) is specifically inhibited by doctrines of the Abrahamic religions. These are all highly challenged both in their relationship to each other, and with regard to that between men and women -- as well as dependent on ensuring an early total catastrophic failure of relationships in order to engender a prophesied global resolution of these difficulties. Faith-based governance, cultivating demonisation and evoking terrorism, is promoted to that end (cf Spontaneous Initiation of Armageddon: a heartfelt response to systemic negligence, 2004).

The argument is not intended to question the good intentions of those whose understandings of psychosocial dynamics enable them to respond with some degree of viability (at least to their satisfaction) to the various manifestations of the "clash of civilizations" -- whether on the larger social scale or at the interpersonal level. Rather, given the high level of fatality that these dynamics continue to engender, the question is whether more radical framings may in the future offer yet more appropriate approaches to these clashes.

In particular this exploration acknowledges, as fundamental to the dynamics that call for elucidation, the self-reflexive challenge of any approach -- however self-righteously offered by the wisest or most spiritual. Any such approach (perhaps necessarily) engenders an opposing approach by which it will in all probability be "demonised". This dimension is especially relevant in the light of the optimistic global efforts to promote global governance and consensus through particular (and largely self-selected) institutions (cf discussion in Emergence of a Global Misleadership Council: misleading as vital to governance of the future? 2007 ).

In the current context, new approaches are as likely as any to offer relevant insights, especially if they are grounded in million year old patterns.

The question here is whether DNA offers special insight into the "pattern that connects" the "clashing" elements of psychosocial dynamics to which the best and the brightest have little meaningful response in practice -- except possibly to bomb "back to the Stone Age" (if only metaphorically) those who disagree with their prescription. That there could well be such a relationship between DNA and the "pattern that connects" might be construed as implied by the contextual argument in which that phrase was famously first presented by Gregory Bateson (Mind and Nature: a necessary unity, 1979).

How then might DNA offer a dynamic "holding pattern" as it does in microbiological life processes? As a metaphor, does it offer a new way of framing polarized psychosocial dynamics? Is that better than what is currently on offer?

It is also appropriate to note that the following exploration is in harmony with insights of some indigenous cultures, as documented by Jeremy Narby (The Cosmic Serpent: DNA and the origins of knowledge, 1999). This might itself be seen as consistent with the Biblical adage that "The first shall be last and the last shall be first". As Narby notes, the insight is echoed in the Biblical account of Jacob's Ladder -- common to the Abrahamic religions. The question is what are the "steps" on such a ladder and why might "the first" on it be so closely associated with "the last"?

It is indeed possible that the Edenic harmony is to be found in comprehension of the nature of the harmonies of correspondences between clashing forces, rather than in the elimination of the incommensurable qualities that distinguish them.