n this chapter Narby refers to that part of modern biology that does not reach the exact origin of things.
For modern biologists the essence of life is inanimate. But if we consider Narby's study as we read his work, we find a different reality in that tribal world he got to know.
For Ayahuasqueros, the essence of life which exists in all nature has, besides a shape, sound and image. Narby finds a relation between the animation that can be perceived by Ayahuasqueros and what molecular biology identifies as DNA.
Modern science recognizes in DNA the inclusion of all the characteristics of the living being. However it does not dare to attribute with self-animation this life principle that precisely contains all the genetic information which bears our own consciousness as a fruit.
Considering each of its cells, the length of DNA contained in the human body is two hundred billion kilometres. Narby relates these dimensions with the heavenly string alluded by the Ashaninkas when they speak of their Cosmo vision. In a part of it they mention how life came to Earth.
Ayahuasqueros refer to their knowledge of the cosmos in a metaphorical way. On the other hand, modern scientists use new terms to refer to new discoveries.
When Ayahuasqueros speak of the heavenly string that came from the cosmos to bring life, it is very probable that they are referring to DNA, which has been the subject of modern science for some years.
For Ayahuasqueros this heavenly string is inside every living creature and it is life itself. Besides a shape, it has sound and transmits information, which can be received and processed by the DNA contained in another living being, be it an animal or a vegetal.
However, for biologists, DNA is a simple chemical product. They describe it as a molecule or a language. But it is not considered conscious or living. They take into account that chemical products are inert.
Narby asks himself how is it possible for that cumulus of characteristics contained in the cell nucleus not to be itself alive.
For both biologists and Ayahuasqueros, their motivation to establish postulates is more a question of faith than science.
Narby ends his book by rescuing an attitude of respect for others and their beliefs.
Both the positions of biologists and Ayahuasqueros are respectable; there are still many obscure sides for our eyes.
To finish, Narby presents a hypothesis that I now transcribe:
"ůmy hypothesis asserts that the vital principle is animate and that nature as a whole is capable of communicating, which contradicts the founding principle of this molecular biology that is current orthodoxy."
As well as Narby, not just in the process of this analysis, but considering my experience with Ayahuasca within the context of tribal communities of the Amazon and their shamanic tradition, I have understood that "beyond seeing to believe, you have to believe to see".
|Essay about the Book "The Cosmic Serpent"|
of Jeremy Narby by Patricia Burgos