All languages and cultures are in a process of continuous change. Given enough time later generations will not be able to understand the old language of their predecessors – neither linguistically nor culturally (Anthony 2010). Thus the social interactors commence of necessity to lose their linguistic and cultural understanding of the initial DNA replicator (their cultural memory) – the original words and signs defining the interactors.
If a given branch of a yoga discourse remains orally transmitted, then each succeeding generation of interactors necessarily will have to transform the language and the signs of their original DNA replicator (cultural memory). Otherwise it would not be comprehensible within their contemporary linguistic and cultural horizon. A cultural memory is in perpetual metamorphosis. Alternatively, if they choose to maintain the original terminology and language of the original DNA replicator, they would have to develop a metalanguage/system, which would translate, explain and give meaning to the old cultural memory. This implies a major increase in the complexity of the cultural memory.
As social groups – the interactors – face the risk of disintegration (due to war, famine, epidemics, economy, etc.); or as they over time tend to lose their understanding of the original DNA replicator (due to language and cultural change); or – finally – as they tend to split up in various conflicting understandings of the original DNA replicator (many contesting meta-systems due to complexity), we will expect a oral based yoga cultural field to have a tendency to fragment into historical branches and styles each reflecting the meta-text at that given moment of time. There is an inherent tendency for the DNA replicator to break up and mutate.
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