Evolution therefore involves an increasing complexification of both the hardware (material-biological organisation) and software (cognitive capabilities) of life.

Evolutionary competition between species selects for living systems which can maximise the efficiency with which they harness and dissipate energy in harmony with environmental conditions. At every new stage of this process, life is navigating its relationship with earth in an evolutionary dance between its hardware and software.The X-curve at the

Life can therefore be understood as an energy-dissipating system that contributes to increasing entropy in the universe by extracting ‘free energy’ in the environment and dissipating it as heat, all as efficiently as possible through paths of least energy.

Life can therefore be understood as an energy-dissipating system that contributes to increasing entropy in the universe by extracting ‘free energy’ in the environment and dissipating it as heat, all as efficiently as possible through paths of least energy. Through millions of years of evolution, this has driven living systems - from cells to the biosphere - to increase in complexity, resulting in higher forms of energy

In The Demon in the Machine: How Hidden Webs of Information Are Finally Solving the Mystery of Life, theoretical physicist Paul Davies of Arizona State University argues that life can be defined as an astounding combination of ‘hardware’ and ‘software’. The ‘hardware’ is a configuration of matter which harnesses energy from its environment with surprising efficiency and dissipates it as waste back into the environment. The ‘software’ consists of the complex information structures – such as the genetic coding – by which that configuration of matter and energy is organised and instructed to self-reproduce.

planetary phase shift

An Active Inference Model of Collective Intelligence

The increased organization of productive activity meant the increased experience of the transformative power of labor as well as a surplus of intellectual labor for reflecting upon the meaning, value, and use of work.

The social body was thus marked by a severe and tightly maintained division between a small fraction of a propertied class free from the need to labor and the rest, “free” or unfree, whose lives were consumed by laboring for another.

The task, then, is not to eliminate its religious consciousness, but to develop it from the true rationalization of labor according to its own ratio of perfection, i.e. to therein find its corresponding religious forms of thought that illuminate and reinvest in its capacities for the infinite and eternal."

Labor’s valorization thus emerged from recognition precisely in and through a religious form that implied labor was itself an intrinsic salvific act.

This labor can be put at the service of human society, the life of the non-human, and if you are so inclined, in service to the very Ground of Being.

the failure to think through and cultivate labor, as the material capacity for socially creating radical change, leaves the religious, as the cultural expression of real desires and intentions for radical change, to its most repressively alienating and distorting forms.

as formative in the creation of new forms of human consciousness

post-literate