Alternative view of segmented documents via Kairos 8 June 2020 | Draft Global Insight from Crown Chakra Dynamics in 3D? Strategic viability through interrelating 1,000 perspectives in virtual reality - / - Introduction Simpler crown chakra models Design options for a crown chakra with more complex dynamics Framing crown chakra dynamics in relation to symmetrical polyhedra Rendering crown chakra dynamics through interlocking tori Perspectives, projections and learning processes in 3D modelling Cognitive embodiment in the crown chakra? From helicopter to "psychopter": the role of anti-torque? Crown chakra understood as an axial turbofan -- an "attention breathing" jet engine? Balancing duality: objectivity vs subjectivity? Complementarity of pattern languages -- an all-encompassing meta-pattern? Dependence of viable global governance on pattern management? Meta-pattern, Meta-poesis and Music References Introduction The argument for imaginative exploration in 3D of the so-called "1,000-petalled lotus" -- the Crown Chakra or Sahasrara -- was developed in an earlier exercise (Satellite Constellation and Crown Chakra as Complementary Global Metaphors? Experimental representation of crown chakra in virtual reality, 2020). Various models were presented as animations in 3D, illustrated by video and accessible interactively according to the X3D protocol. Subsequent experiment has resulted in the direct presentation of a series of such 3D models in web pages, as indicated separately (Eliciting Insight from Mandala-style Logos in 3D: interactive engagement with mandalas and yantras in virtual reality, 2020). Distinct from the earlier approach, the models were directly interactive rather than requiring plugins or separate operations. The focus there on logos was inspired by the tendency of many organizations, and notably international institutions, to frame their identity through symbolic, mandala-like, imagery in 2D. This is consistent with traditional use of heraldic imagery -- notably emblazoned on banners through which followers were led into battle. Many make use of a centro-symmetric image, most obviously a representation of the globe (World Guide to Logotypes, Emblems and Trademarks of International Organizations, 1997). Despite their static nature, enabling them to be reproduced in printed form, this is readily held to be indicative by inference of a sense of strategic coherence and integration. The most controversial example is obviously the swastika. The purpose here is to note further possibilities in 3D, building on the models previously presented -- and offering interactive access to them over the web. The various design metaphors explored here frame the question as to how global integration might be comprehended in dynamic terms in virtual reality -- especially given other possibilities that such models might suggest. Understood in terms of pattern language, and depicted as composed of 20 rings of 50 "petals", the "1,000-petalled lotus" offers a challenge. It is potentially indicative of the most complex pattern whose coherence is susceptible to comprehension and communication. The question is whether it can be represented in ways which reconcile these constraints, thereby facilitating the cognitive embodiment with which that pattern has been traditionally associated. As a comprehensible pattern, the "1,000-petalled lotus" could be contrasted with that celebrated in the mathematics of group theory as the so-called "monster group". The group is regarded by many mathematicians as a mysteriously beautiful object -- intriguingly framed by the monstrous moonshine conjecture. As seemingly beyond normal human comprehension, it might then be asked how that "mathematical object" relates to the significance otherwise attributed to the "1,000-petalled lotus" (Potential Psychosocial Significance of Monstrous Moonshine: an exceptional form of symmetry as a Rosetta stone for cognitive frameworks, 2007; Dynamics of Symmetry Group Theorizing: comprehension of psycho-social implication, 2008). However comprehensible, is the "1,000-petalled lotus" to be understood as another form of "monstrous moonshine"? Are both suggestive of the illusory nature of global governance as optimistically imagined? With respect to both such complex patterns, Is the challenge one of recognizing the complementarity of pattern languages, namely some kind of meta-pattern -- even one of which the self-reflexive aesthetics of meta-poesis is indicative? Is it indeed a meta-pattern which defines the vast generalization that it is patterns which connect, as argued by Gregory Bateson (Mind and Nature: a necessary unity, 1979)? Noteworthy, from that perspective he then warned that: Break the pattern which connects the items of learning and you necessarily destroy all quality. Simpler crown chakra models The following models are reproduced from the earlier exercise in order to frame the subsequent argument. They can now be viewed interactively in an X3DOM framework on web pages, as indicated (Anestis Koutsoudis, Bring Cultural Heritage 3D Content on the Web Using the X3DOM Framework, Connecting ARchaeology and ARchitecture in Europeana / Athena Research and Innovation Centre). NB: The animations visible on this page, especially the more complex, are typically visually inadequate (jerky, etc) and therefore purely indicative. Those embedded with X3DOM on the linked pages are of much higher visual quality (use the links below marked "interactive web"). However these are subject to other constraints in comparison with the original X3D models to which links are provided (for those who have access to software to render them). Crown chakra with rotation of 20 rings of 50 petals ("1,000-petalled lotus") (fastest rotation in the smallest rings at the centre) Counter-rotation Wireframe counter-rotation Rotation into plane interactive web -- mp4 -- x3d interactive web -- mp4 -- x3d interactive web -- mp4 -- x3d These imply particulat importance to the central rings, potentially emphasized by relative rate of rotation, Rather than being presented as an array of of rings, another design option explored is "stacking" the rings, thereby emphasizing an additional hierarchical understanding. This is potentially reminiscent of the symbolism of traditional temple designs. Experimental "temple" stacking of 20 rotating rings crown chakra each of 50 heart-patterns (side view of animations pesented above; (fastest rotation in the smallest rings at the centre) Counter-rotation Wireframe rendering Rotating into plane interactive web -- mp4 -- x3d interactive web -- x3d interactive web -- mp4 -- x3d Design options for a crown chakra with more complex dynamics Consideration can be given to configuring the rings with the intrioduction of more complex dynamics. The point to be emphasized is that a degree of coherence and comprehensibility is retained, despite the effective increase in complexity. In a sense the coherence is "transferred" from a relatively static configuration in which subtler comprehension is implied (inferred or intuited) to one in which this is held by the dynamics. Comprehensible patterns are recognizable in the dynamics rather than in the relatively static configuration. NB: The coherence and aesthetics of the following models are far more readily appreciated through access to the interactive displays (marked "web" in each case, meaning embedded within the X3DOM protocol). As displayed here, and via video, the representations suffer from numerous constraints, especially when slower or faster movement is preferred. As a consequence of technical constraints regarding web security, a few of the web displays may not work at this time. Crown chakra with rotation of 20 rings of 50 petals ("1,000-petalled lotus") (fastest rotation in the smallest rings at the centre) Ring stack inversion "Gyroscopic" movement Movement of 20 rings framing a torus interactive web -- mp4 -- x3d interactive web -- mp4 -- x3d interactive web -- mp4 -- x3d Framing crown chakra dynamics in relation to symmetrical polyhedra Chiliagon and chiliahedron? Reference here to the "1,000-petalled lotus" from an Eastern tradition invites dismissal of this argument as ridiculous from a Western perspective. It is therefore very curious to note the extent to which a range of Western philosophers have referred to the little-known chiliagon or 1000-gon. This is a polygon with 1,000 sides. Such philosophers refer to chiliagons to illustrate ideas about the nature and workings of thought, meaning, and mental representation. Because 1,000 = 23 × 53, the number of sides is neither a product of distinct Fermat primes nor a power of two. Thus the regular chiliagon is not a "constructible polygon". Geometrically it can be constructed as a truncated 500-gon, or a twice-truncated 250-gon, or a thrice-truncated 125-gon. In its extensive discussion of the chiliagon, Wikipedia notes: René Descartes uses the chiliagon as an example in his Sixth Meditation to demonstrate the difference between pure intellection and imagination. He says that, when one thinks of a chiliagon, he "does not imagine the thousand sides or see them as if they were present" before him – as he does when one imagines a triangle, for example. The imagination constructs a "confused representation," which is no different from that which it constructs of a myriagon (a polygon with ten thousand sides). However, he does clearly understand what a chiliagon is, just as he understands what a triangle is, and he is able to distinguish it from a myriagon. The entry notes