Science of Wholonomics – and the Introduction to first principles
The science of Wholeness or Wholonomics holds the view that all Creation is by principle self-organizing. From this inherent property of self-organization, autopoiesis, comes coherence.
From the simple comes dynamic complexity, the substrate of life. Wholeness sustains life. Even through growth and decay the universal whole is maintained and is never reduced. Wholonomic properties are active on all levels and scales. From quantum relationships to trans-galactic relationships wholeness across scale is maintained. The very union of coherence and spontaneity brings to a comprehensive wholeness endless variety.
Feedback regulate whole organizations allowing them to transform and to maintain a homeostasis of rhythms and scale.
The science of complexity addresses such systems across disciplines and scales
- Foregrounding fractal geometries with symmetries based on
repeated features at multiple levels of scales
- Nonlinear dynamics unpredictable over long periods
but richly patterned
- emergent behavior large-scale coherence from simple interactions
- resilience inherent ability to resist perturbation
Networks of relationship when thresholds are reached exhibit dramatic transformations when perturbations are too large.
None of this contradicts the second law of thermodynamics, which can be understood to mean that the amount of useful work available in
any closed system decreases over time, or equivalently that the entropy of the system must increase.
Wholonomics is devoted to the restoration and renewal of wholeness providing a passage to transubstantiate dead capital, reverse the destruction of communities and ecosystems by renewing living Currents of living systems.
The value of human capital, social capital and natural capital put limits on financial speculation.
We build new kinds of spaces for exchange of economic democracy to re-embed human and life welfare in our intimates, community and earth family.
The Science of Wholonomics embodies self-organized, non-equilibrium inherently open systems exchanging energy and matter to feed coherent structure even as the overall entropy of the open system plus its surroundings increases.
Self-organizing processes support cyclical flows of energy and matter that are constantly renewing and rebirthing, held within the nurturing context of cycles at a larger scale, and in turn nurturing myriad flows at a smaller scale.
Self-organized non-equilibrium systems are adaptive goal-seeking governed by a stable internal code (e.g., DNA) and the ability to reproduce. cycling as the means for structuring at every level of living organization, and the coupling of all the cyclic processes … from the ecological cycle of the biosphere to the biochemical metabolic cycles in organisms down to the whirring of molecular machines, all meticulously choreographed … to spin and turn at different rates, each in step with
A science of wholeness attends to
- evolution at all scales, in biological and human systems, but also more broadly in cosmology, physics, and chemistry.
The mathematical theories of symmetry and symmetry breaking, of non-equilibrium systems, and of self-organization and emergence provide a broad framework for inquiry.
Morphogenesis—the birth of new form and structure through a coherent process of growth—becomes the natural history of self-organizing processes.
Living systems are cognitive systems, and living is a process of cognition. Within a science of wholeness, life, cognition, and compassion are primary and emerge from a coherent story that ultimately connects the human to the other ten to fifty million species on the planet; the current “ecozoic” era to almost four billion years of evolution in the biosphere; Earth to the Milky Way galaxy; and our magnificent spiral galaxy to the earliest evolution of gravitational perturbations in the universe. “The universe began in a concentration of energy and at each instant has re-created itself new. The seemingly infinite power for transfiguration in every region of the universe speaks of an inexhaustible fecundity at the root of reality. When we examine
the entire display we find, pervasive with being, an insistence to create anew.”
Knowledge of this kinship with all life, and with knowledge of
the greater circle of being, the nested self- organizing systems that ultimately nourish this life.
This is the ground of a science that is conducive to life, not “neutral,” and certainly not in the active service of the destruction of living systems.
A science and art of wholeness is inherently reverent, revelatory, and participatory, attuned to the subjectivity, interiority, spirit, and consciousness of every piece of space-time. If the universe is a
recursion of networks of relations, there is no coherent place to cut the web and remove the observer. The ecophilosopher David Abram
beautifully evokes this shared net of being: “Gradually then, our senses awake to the world. We become aware of the thoughts that are thinking all around us—in the bushes, under the tumbled stones. As we watch the crows, our own limbs begin to feel the intelligence of feathered muscles
adjusting to the wind. Our toes listen to roots sending capillaries in search of water, and our skin replies to the lichens radiating in slow waves across the surface of the upthrust bones of the hill.”5
This has important implications for the ethics of experimentation. Surely we cannot abstract living processes from their inherent habitats without doing violence to them and corroding the value of the knowledge so produced. A participatory science might draw its outlines from the profound empathy of Jane Goodall for the chimpanzees of Gombe, or
from Goethe‘s precise phenomenological account of the origin of colors and “‘the deeds and sufferings of light,’ a poetic expression which is as precise in the science of quality as any mathematical expression in
the science of quality.”6
What is the research agenda for a science of wholeness? The biosphere, known as Gaia in its manifestation as a self-organizing system linking
scales from cells to continents, is approaching catastrophic transformation.
Biodiversity is being lost at a devastating rate, and ecosystem health is in decline in most regions. Cultural and linguistic diversities are eroding, social inequity is increasing, and economic systems are relentlessly concentrating wealth and power.
We need to seek out what will truly sustain bothhuman and more-than-human communities. A science and art of wholeness would address the
fundamental preconditions for planetary health in a way that could liberate the human capacity for beauty, joy, and compassion. It would anchor nested ecological design disciplines from the molecular to continental scales that could focus on ending net greenhouse gas emissions, eliminating toxicity, restoring biocultural diversity and
ecosystem health, and enhancing social equity.
Communecologies are a matrix within which designs find an identity and a coherence that contribute to the health of the whole. Ecocity designs are articulated within an ecosystem bioregion. They fill out structures in a way that enhances the life, the flows, the processes within it.
Things, buildings, or places that are conducive to life in the largest context should also make us feel more alive when we are around them, moved by their beauty and adaptation to the greater wholes they support. Otherwise, there is some danger that attempts merely to meet a list of technical constraints—ultimately doomed to failure—will be
made mechanically, without the depth of feeling and simple sense of fitting life that ultimately sustain our spirits.
Now imagine the process of morphogenesis—the exquisite development of the human embryo; the delicate gravitational choreography of a spiral
galaxy; the undifferentiated meristem cells at the tipof a plant, bursting into new growth in the spring sunshine—at play in all that we build and make. Imagine a home—or a city, or a bioregion—healing itself, growing more alive and beautiful, adapting, fitting itself more gracefully with its surroundings, and weaving itself back into ecosystems. This is the vision of Christopher Alexander, one of the foremost architectural theorists and designers of recent decades. In order to achieve this, we must explicitly embrace a way of thinking of the world of as a fountain of rebirth in which atoms, molecules, trees and hedges, living creatures, we ourselves … are continuously reborn in new form, but also a fountain in which the stream of birth and growth, vital in its health, is never-ending. And what is this fountain? It is morphogenesis. It is the process which again and again takes the structure that exists, and turns it, in the very next moment, into a deeper structure which preserves the deep whole that exists. This continuous renewal and above all the morphogenesis itself, reflects and IS the source of the renewal and sustenance.8
The universe is filled with nested domains of dynamic wholeness that are continuously generated and renewed by coherent morphogenetic processes.
The Hai Shan Clinic was designed as a residence and clinic for Dr.
Heiner Fruehauf, a gifted scholar and practitioner of both traditional Chinese medicine and naturopathy, using these processes. The building
was designed by architect David Yarbrough working in collaboration with ecological designer Kathryn Langstaff. The structure sought to capture sacred geometry and harmony with living systems by employing non-toxic, local, and energy-efficient materials and systems including leichtlehmbau (a mixture of clay and natural fibers), traditional plasters, and timber frame construction. The fiber and clay walls are living walls, maintaining comfortable humidity and temperature levels while sequestering toxins.
Architects are now designing “Living Buildings”
able to harvest their own energy and water and
treat their own wastes; planners are designing
cities with no greenhouse gas impacts; green
chemists are designing out toxicity; and industrial
designers are using “biomimicry” to emulate the
extraordinary properties of spiders’ silk, mussels’
glue, and plants’ photosynthetic components. All
of this points to a vast process of repair and
regeneration, linking scales and cultures, ensuring
the possibility of graceful reinhabitation.
Artists are also finding meaningful ways to engage
living systems. The site artist Andy Goldsworthy
works with the materials he finds in fields, forests,
rivers, ice fields, and many other habitats, sculpting
gorgeous ephemeral works. He states, “When I’m
working with material, it’s not just the leaf or the
stone … I’m trying to understand, not a single
isolated object, but nature as a whole—how the leaf
has grown, how it has changed, how it has
decayed, how the weather’s affected it. By working
with a leaf in its place I begin to understand these
processes.”9 This reflects a nuanced understanding
of dynamic wholeness.
Artists are now collaborating with ecologists,
landscape architects, planners, and many others
to help generate a sense of place, cultural
connectivity, and wholeness. Betsy Damon runs
Keepers of the Water, a non-profit organization
geared to water-oriented collaborations between
artists, scientists, and communities. She designed
The Living Water Garden in Chengdu, China, a six-
acre multipurpose park that purifies river water,
provides recreation, and interprets local
ecosystems. Patricia Johanson creates site
installations that restore habitat while providing
intimate access to ecosystems. Her piece
Endangered Garden provides a half-mile-long bay
walk anchoring butterfly habitats, bird baths, tide
pools, and marshes within one of San Francisco’s
wastewater treatment facilities.
A science and art of wholeness must ultimately be enabled by a practical economics of wholeness based on living systems and the integrity of each person, family, community, and ecosystem rather than on thermodynamics, distant markets, and abstract agents. In December 2008, I had the
opportunity to visit Christopher Alexander. At that
time, shortly after the collapse of storied investment
bank Lehman Brothers, global capital had
suddenly stopped moving. There was a strange
stillness, eerie and terrifying in some ways. Some of
us began to imagine a world where capital as we
know it didn’t exist. Sitting at the kitchen table as
dawn broke in the deep old county of Sussex,
surrounded by ancient lanes and hedgerows,
Ecological security is our most basic security; ecological identities are our most fundamental identity.
We are the food we eat, the water we drink, the air we breathe In this time of darkness, as we lose species and languages daily,
as we teeter on the edge of climatic collapse, we must remember that our very human capacity for beauty and wholeness remains intact and binds us
to the most fundamental processes of the universe.
Let us find the courage to renew and restore that which is most precious.
Wholonomics is a Social Science empowering us to act in New Ways
Wholonomics is a Social Science empowering us to act in New Ways. V For Vendetta, “an idea can still change the world”. You are being challenged here to reconsider how to distribute value in the world within and without.
Those who have moved to a place beyond fear, and preservation beyond greed, and accumulation, this Path is for You. This is for those who have moved beyond, to space where Wholeness is our first value.
Free means as in Free Speech not as free lunch. You have to commit. Are you all in? Outside the box?
Currents are not a store of value. Stores of values are Commodity (Holomidal) and Interprise Reserves (Wholomidal). Value is made a servant of mankind. Externals no longer continue to be our master. The risk is assumed through CRNs and IRNs and are not on the same balance sheet as Currents.
Reserves are anything real and tangible that can underwrite the Currents. Metals, ore deposits, art, property, gemstones, all these can become Reserves.
We issue Currents denominated in the Reserve Specie. They can be used to fuel all production as well as the local with sufficient Currents for collective well-being. Additionally, The Holomid disperses the scalar increase to the “Whole Mid”.
Currents serve as oil for the “Holo’Spheres to Spin”. Currents through their open whole systems Space align to proper, efficient, and right moral function commerce and industry. As Currents function in a Clearing House environment, they have no intrinsic value at all. Its value is based on trust. As Currents are consumed by trade they are continually renewing themselves as conditions warrant.
The product of labour – the sweat and effort of ordinary people – is subject to the natural laws of entropy. The farmer’s produce spoils. The manufacturer’s product too has a “shelf life”. It deteriorates or is superseded. The product of labour is compelled by the natural laws of entropy to find a buyer promptly. If it does not, the producer – who has no personal use for surplus – inevitably suffers loss. He wears the “carrying cost” of deteriorating product if it remains unsold.
Currency, has an unfair advantage if his currency is not likewise subject to entropy. Simply by means of the unspoken threat to “shut his wallet” and withdraw temporarily from the marketplace, taking his non-deteriorating currency with him, he may force the producer – compelled as he is by the law of entropy – to lower the price of his ever-deteriorating goods.
This is the inevitable – and inequitable – consequence of adopting a form of currency that can also be perceived as a “store of value”. The Supplier of currency (the buyer) is granted an unjust and unfair power over the Demander of currency (the producer/seller). The very form of currency itself naturally encourages its possessor to mistreat and humiliate his fellow man, by taking advantage of the relative weakness of his bargaining position.
And arguably worst of all, the one who is disadvantaged is the producer of goods. The engine, the very heart and soul of commerce and industry. Simply by virtue of the possessor choosing to “save” his currency – since he also perceives it as a “store of value” – the producer is forced by necessity to continually and ever more urgently lower the asking price for his goods, until the point at which the possessor becomes willing to enter the marketplace and buy. While many may see this as “good business” or “driving a hard bargain”, it is hard “to love thy neighbour as thyself”.
In the people’s NWO economy, there will never be a shortage of oil for the wheels of commerce. Neither will there be an excess. As with your car, too little and too much oil both are highly damaging. One starves the engine of lubricant until the mechanism seizes. The other causes a build-up of excessive pressures until the weakest part blows.
Returning to a precious metal standard is a step backwards. Commodity Money can be controlled and has been used to control for centuries. No, we need something far different.
Wholonomics will beat Pyranomics. Waiting for the collapse does nothing.
We are locked into an unimaginably complex predicament and a system of dependency whose future seems at growing risk. To avoid catastrophe we must prepare for failure.
It can be pulled towards the same old lower vibrational paradigm of caring only about yourself and thinking that money is the true measure of value, or it can be pulled towards the higher vibrational paradigm of caring about others, giving of yourself and sharing the best – the most valuable – traits of humanity.
We are entering a time of great challenge and uncertainty, when the systems, ideas, and stories that framed our lives in one world are torn apart, but before new stories and dependencies have had time to evolve. Our challenge is to let go and go forth.
Our immediate concern is crisis and shock planning. It should now be clear that this is far more extensive than merely focusing on the financial system. It includes how we might move forward if a reversion to current conditions proves impossible. That is we also need transition planning and preparation. Even while subject to lock-in and the reflexivity trap, this will be most effective if it works from bottom-up as well as top-down.
Finally, neither wealth nor geography is a protection. Our evolved co-dependencies mean that we are all in this together.
If things like….
food, drinking water, air, shelter, medicine, and education were in such scarce supply and thus needed to be rationed, then money would still serve a purpose. However, the simple fact is that food, drinking water, air, shelter, medicine, education, and anything else you can imagine can now be produced in such abundance that they could be given, free of charge, to everybody who inhabits this small world we all live on. Money creates false scarcity. Money cannot be created without also automatically creating an equivalent debt. The monetary system generates inequality, greed, gluttony, division between fellow humans, crime, and poverty.
The unconscious corruption that comes with money is too great. When it comes to the system it’s money itself, not the people.
We have the resources and know-how to prevent thousands of children from starvation and preventable diseases. Yet we don’t take action because of money. Little babies die by the thousands every day, not by greed. Because they have no money.
Money is one and the only barrier to eliminating world hunger, and therefore it’s a *MASSIVE* problem.
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