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“Is Consciousness a Controlled Hallucination?”
In this new video from 8/25/2021, philosophers Philip Goff and Keith Frankish discuss consciousness with neuroscientist Anil Seth, whose new book is Being You: A New Science of Consciousness (which I have not read yet). Following are my comments on the first half of the video:
Jumping right in from the first few minutes, I have some questions, criticisms and insights that are worth mentioning. My apologies for the long winded, irritatingly constructed sentences that probably detract from what I’m trying to say more than clarify, but it’s important to me that I communicate the nuances in excruciating detail. Maybe someone or some AI internet archive spider will find it interesting in fifty years.
8:45 (Anil Seth) “Everything that we perceive is an active construction. It’s generated by the brain.”
Has this been tested and found to be conclusively true, or is it an assumption + confirmation bias? How do we know that what we perceive is not an active filtration or modulation of access to other contexts of consciousness (transpersonal, subpersonal, etc)? How do we know it is active construction rather than participatory collaboration?
What is the physical mechanism by which “the brain” (the whole organ? neurons? molecular changes within neurons?) “generates” (Explanatory Gap/Hard Problem goes here) these “constructions” (sights, sounds, flavors, thoughts…call them qualia)?
Note: *Importantly, anything we refer to as a brain is also only known as qualia, by qualia, for qualia. A brain is an object rendered in our sense of touch, an image rendered in our sense of sight, an idea rendered in our sense of understanding. We have no valid reason to presume objects to be anything other than shared or universal qualia. To the contrary, even the physicalist/eliminative position demands that everything that we experience and can ever experience, including all physical phenomena, can only ever be a representation of conditions inside of a (literally meta-physical) program or biochemical virtual “function space”. If physicalism is right, we can never contact physics in any way and are forever trapped in some kind of Platonic cave of computations that only seem physical, or only seem like computations, or only seem to seem…or something.
9:28 (AS) “My perceptions have the characteristic phenomenology – they appear the way they appear because that’s useful for my overall survival as an organism.”
My argument against this is that it is clearly a “Just So story”, that is, a post-hoc justification of appearances without being based on any plausible a priori possibility of a capacity to generate appearances physically, let alone for any such thing to provide a possibility of survival advantage over the ordinary complex physical activities of other body systems that we presume do not generate appearances and would not improve as a result of them. 1
Indeed, it seems quite implausible that of all phenomena that have come to exist in the universe, only these certain groups of cells in certain organic bodies have this unexplained physical power to generate non-physical appearances…to themselves…that bear some isomorphic relation to everything else in the universe…that actually has no appearance at all.
The entire physical universe is, under the contemporary neuroscientific view that Seth advocates, without appearance – an invisible, intangible, unexperienced void that spontaneously acquires a monumentally grand variety of distinct, multisensory appearances when certain very specific kinds of biochemical events occur in certain sequences. But how? And Why?
Given the staggeringly effective abilities of a simple periodic table of atoms generated by simple stars to physically generate and maintain every organism, every immune system, every brain structure and function without any such thing as appearance, why would this virtual dashboard “appearance”, within which a hallucinated “user” of such hallucinated dashboards also virtually “appears”, offer any improved chance of survival to a reproducing body of cells? There are neurons in the gut too. What is our theory for how and why these systems of cells would not benefit by creating hallucinated ‘constructions’ for…their mission critical activities (or is it for their constructed ‘selves’)?
9:40 (AS) “Redness is not objectively out there in the world. There’s just wavelengths of electromagnetic radiation”
The problem here is that our expectation of electromagnetic radiation, and of a world, and of objectivity would also have to be constructions. Our sense of a physical reality that has no appearance and can never be contacted in any way, must also be a construction. No matter how much science we do, and how objectively we think we are being, we can only ever validate our sense constructions by more constructed appearances of relation between theories (intellectual constructions) about observations (meta-perceptual constructions derived from multiple similar perceptual constructions). You can’t have it both ways. If consciousness is constructed, then every sense of correspondence between constructions is also constructed. We can’t put ourselves in a hallucinatory box without that box also being hallucinatory.
10:19 (AS) “In some conditons, like under psychedelic drugs or in psychosis, whatever, your perceptions become less controlled by the relevant sensory data.”
Is it always less controlled, or do altered states of consciousness sometimes appear to open access to sensory data that is controlled by different, but no less controlling features of reality beyond physical appearance constructions? Some of that data may be in conflict to some extent with our default conditioning, and even physical causality, but not always. Psychedelics and psychosis are sometimes tied to genius insights and unusually high performance (Doc Ellis’s LSD No-Hitter as an example). Transpersonal/psychedelic appearances may defy ordinary personal and subpersonal control, but that does not mean that the defiance is not simply another, perhaps higher2 context of control. There may be conflict and chaos between modes and scales of awareness, and that is fairly described as ‘uncontrolled’, but it need not imply that what is bleeding through personal awareness is not also a form of highly developed awareness. By analogy, two strong, clear radio station signals may be received by one receiver as a garbled confusion of two signals and static. In addition, examples like Doc Ellis’ psychedelic no-hitter present a counterfactual data point to the hypothesis that it is always adaptive for hallucinations to tend to resemble physical conditions and causes.
11:51 AS makes an important point about prediction not always being about predicting the future, but rather we might also refer to perceptual fill-in of missing data ‘prediction’. What needs more attention, IMO is the wholeness or gestalt of the appearance. A simulacra such as a face appearing in a cloud does not appear to be filling in something as a computer would try many different possible solutions, rather one solution or another appears in its entirety at any given moment. While the neuroscientific view focuses on the information processing function of suppressing ambiguity, the more interesting issue to me to focus on is what that ambiguity is replaced with – seemingly complete and aesthetically rich presentations that are revealed in a finished form rather than constructed over time, as if being pulled from some eternal Akashic gallery of archetypes. It seems to make no difference whether the gestalt is from memory or novel as far as the level of detail of its completeness or the speed in which it is accessed. When I see the Mona Lisa in the image below, it is ephemeral yet persistent, and neither fuzzy nor focused.
In the case of novel gestalts (such as a weird, non-famous face in slice of toast), the fill-in would appear to have no value or a negative value to abductive reasoning (~13:12). The simulacra toast face does not lead us to an explanation of a physical cause of that sensation. Note that our early advances in artificial image recognition do not produce these kinds of prefabricated gestalts, but rather just the opposite.

In fact, without the side by side comparison, the digitized output of Bayesian-like backpropagation does not really resemble an image. It is an anti-simulacra…a source of potential recognition strategies, but what is being recognized is not a visible image, but invisible statistics. Why, if Anil Seth’s view is on the right track, do our guesses and predictions look like they are coming from ‘somewhere’, rather than from nowhere?
The conversation continues into describing the role of prediction for both biology and consciousness. There is no question that human personal consciousness uses Bayesian-like probabilistic methods of accessing what I would call subpersonal data, but whether that data is simply another layer of conscious experience or an unexperienced biochemical process remains untouched by neuroscientific inquiry. Yes, our perception certainly can model to predict something evolutionarily functional (red octagon = Stop sign) but that does not explain what the appearance of color or shape actually is, how it appears, or why. Retrospectively, once we have qualia/appearances, then sure, we have every reason to benefit against natural selection pressures by using them, but we would have the same reason to benefit from any power that transcends ordinary physics. Omniscience would come in handy, and it’s just as likely to emerge spontaneously from physics as any sort of qualia.
The retrospective benefit of prediction does not in any way prospectively justify the existence of qualia or its value for prediction over and above biochemistry. Everything that Anil is saying is important to the easy problem of consciousness, and it gives us a plausible connection between evolved Bayesian prediction mechanisms and evolutionary biology, but it doesn’t give us any insight into how either of those mechanical-anesthetic functions could relate to phenomenological (aesthetic-participatory) presentations, or the possibility of their being generated physically or mathematically. Philip makes this point later on, around ~21:00, that the predictive features of consciousness are neutral as far as dualism v materialism is concerned.
Although Anil goes on to say that his materialism is pragmatic rather than an absolute philosophical conviction, he does not really seem to support that. Instead his defense of pragmatic materialism seems more tied to a preference for working with brain function rather than metaphysical speculation. I don’t disagree, but it’s not an argument that defends materialism objectively. It is of course more pragmatic professionally to know about the brain than it is to know about the big picture of life, the universe, and everything, but that doesn’t make it more true. As he continues around ~28:00, it seems clear to me that his rejection of Dualism (which I reject as well, but for the opposite reason3) is itself a kind of naive rejection of a straw man of Dualism, it’s history and popular association with the harmful behaviors of religious groups, etc. It’s a pedantic, and overused disqualification of all things non-material on general grounds of being ‘unhelpful’ and silly seeming. I think that there are good evolutionary reasons for that bias toward matter and by extension survival of the material body, but it is an unscientific bias nonetheless.
Around 33:45, Keith asks Anil about realism and privacy. His response includes “Buses have qualities, properties such as solidity and velocity that do not rely on a mind to exist.”
Here I would say that we only know that those physical properties do not require our mind to exist, but we do not know that such properties are anything other than other properties of consciousness. Perhaps there are impersonal qualities of conscious experience that are common to certain contexts and modalities of sense that have become nearly universal. If our sense of physicality is derived from our haptic-tactile sensitivity and perceptual processing, then it makes sense evolutionarily that the appearance of our body and it’s existence in a world of bodies/objects/matter is rendered with robust realism. That physical universe that our bodies exist within may be the sole common context that binds all experiences together, however that universe may in turn be dependent on a larger context of a universal haptic-tactile sense capacity that prefigures biology, and which may be dependent on a still larger context of an irreducibly aesthetic Totality or Holos.
The discussion goes on to mention Donald Hoffman’s Interface theory, where Anil comments that he parts ways at the point where Hoffman’s view suggests conscious agents everywhere. I call this ‘promiscuous panpsychism’ and agree that it seems unparsimonious – however – I see agency itself as irreducibly qualitative, so that it need not be a prerequisite for qualia. I propose that the universe may exist as an experiential phenomenon prior to a robust sense of agency, and that qualities like redness, or visibility itself may exist as modes of awareness independent of any container of multiple other types of awareness. Something like subjectivity may develop from more primitive sensory-motive qualities, which we may have mistakenly conceived of in non-participatory terms such as electromagnetism. In other words, the sense of being a participant may evolve from pre-agent experiential-aesthetic phenomena of “motive” or “participation”. It may be that agency is nothing more than a sense experience of persistent separation from of multiple other sense experiences.
I think that Anil is wise in stating at ~43:22 that his view does not insist that qualia must be reduced exclusively to behaviors, dispositions, and functions. He goes on to say that he thinks that the self is not a separate entity as in Dualism, but is just another controlled hallucination. I agree with that, however, if we follow the reasoning to its logical conclusion, Seth is saying that it is the brain that is hallucinating itself as a self, rather than as a brain appearance. This to me is arbitrary and inconsistent. If the self is a phenomenological model of something, then so must the brain be also – and physics. Whatever it is that hallucinates both physics, brains, and selves cannot be meaningfully described as physical, and the whole notion of hallucination begins to unravel itself. Neither self nor brain has any reason to hallucinate, and if hallucination is more primitive than either of those, there is no reason to diminish it in hallucinatory terms. If my suggestion of universal qualia is on the right track, that would be the more fundamental reality, or even more fundamental than reality as it encompasses fact, fiction, nonsense and qualia in which all three can comingle as well as transcended.
More that I agree with after the 50:00 mark, Anil talks about the brain being fundamentally an organ concerned with keeping the body alive. The problem is that view doesn’t offer any explanation of how that function would be so different from that of any other body organ or system that it would allow its predictive, homeostatic strategies to be anything other than the biochemical gears and timers that we observe them to physically be. What makes the homeostasis of a body any more worthy of non-physical aesthetic seemings and hallucinations than any other system within a body? The immune system has to record and strategize against pathogens, shouldn’t it also have evolved feelings, thoughts, sounds, etc to model its games and meta-games?
After the 57:00, Philip brings up Free Will and the extreme positions of Determinism vs Libertarian Free Will. Here again, Anil’s response is a fall back to cliched arguments from incredulity; “Not even wrong”, “Not the kind of argument that warrants…” These aren’t valid objections. They might be true, but you have to provide a reason why. How you feel about it isn’t relevant. “What could that possibly mean?” he asks at 58:39…”Without invoking some sort of thing that has causal agency…” “I have no need for that hypothesis”.
Except that you do need some kind of hypothesis for how you can purport to have authority to decide what hypotheses you need in the first place. What is this “you” that the brain puppet on the screen speaks of? How can it have opinions or change them?
I understand Anil’s line of objection as I used to think of free will in the same way for many years. I reasoned that we have no choice but to make the ‘best’ choice we are aware is possible. After flipping my physicalist worldview many years ago however, I see the limitations of that assumption. While I completely agree with determinists and neuroscientists who point to our shockingly bad estimation of the independence of our will from subconscious influences, I no longer see that as a valid reason to eliminate some measure of direct personal agency as a legitimate influence on its own.
For example, sure, I can connect up a device to someone’s brain and zap them into making their arm move. If I zap it just right, they will think that they have made it move, but if we follow the causal chain back from the zap, it is my personal agency that is clicking the button to override their personal agency. In addition to chronically overestimating our own sense of free will, I see that we also chronically underestimate it, and that human beings routinely demonstrate remarkably unprecendented acts of creativity – inventing their own new choices rather than simply following the nudgings of their default brain states.
This gets into a much deeper discussion into the fabric of causality, which in my view can be understood in a radically new way. To use a metaphor of a traffic light, where Anil Seth’s view might reduce a Yellow (“Caution”) traffic signal to a slightly more complicated flow chart of Red and Green deterministic calculations (How fast am I going? How long has the light been Yellow? etc) and other more subtle calculations (“That car on the right looks like it’s going too fast to clear the intersection”, “I can’t be late for this appointment”, etc), we have to ask why those computations would require some sort of experience of seeming to wield authority over the final edit of decision and the rather Promethean-seeming power of motor execution. Why wouldn’t the choice just happen without an “us”? Why would it be a choice rather than simply an arbitrarily next step in a series of generic computations? What feels proprietary about the final execution choice, and why? What feels responsible and endeavors to make others act responsibly?
I propose a different view of causality as a spectrum of overlapping interdependencies of influence. In the absolute sense, it is not will that is the illusion, but determinism and randomness. Will may be the authentic primordial phenomenon while mechanism and chaos are artifacts of interface entropy/insensitivity. What we see in the behavior of quantum phenomena for example may not be anything other than deeply microphenomenal will, or the distant ancestor of will. Not random, and not the Green Light / Red Light of determinism. Instead of reducing the Yellow Light to a flow chart of Green and Red dichotomies, I flip the assumption and see Green and Red dichotomies as the approximated appearances – collapsed states of Yellow light experiences of will that are not directly accessible to our interface. I’m not suggesting a kind of panpsychism where every electron is agonizing over their destiny like Hamlet, but rather that what we see as an electron is itself only a reflection of many contexts of experience that are ultimately united in superposition of both ‘to be’ and ‘not to be’…the eternal and the eternally ephemeral.
I observe that the strong nature of the objections to taking personal will as ontologically distinct from other influences as, ironically, a reflection of the particular modes of sense and sense-making that we have learned to use and cherish from legacy of scientific Enlightenment thinking. Ironic because we are using our free will to choose to deny free will. Could anything else even have the power to deny itself sincerely? Once we drop the anthropocentric and biocentric bias from our understanding of sense, we no longer have a reason to assume that the haptic-tactile sense of a physical world is the sole authoritative context within which reality is defined. That sense, as well as visibility, may only be specialized modalities of objectifying and separating, so that it would be a category error to look to them to find evidence of will. Will is at the opposite end of the continuum of sense – the most intimate and least objectified influence on reality. You won’t find it in a microscope or photomultiplier. What we do find in our experiments with photomultipliers, however, defy any reasonable expectation of randomness or determinism, proving again and again to be more than either…more like the Yellow Light than either the Red/Green of determinism or the arbitrary blinking of both. It appears to be “uncertainty” all the way down, so how is that not will? If it is will or proto-will, why should we be the sole phenomenon in the universe who posses only an illusion of it?
I’ll stop here at the 1:00:00 mark for now. Will continue watching the second half and post my comments soon. Or I won’t! Depends on what I decide, and what reasons I choose, of the many that influence me from the subpersonal, personal, and transpersonal levels of my awareness to place above other influences. No matter how few degrees of freedom I really have, just the sense that I exist at all, and that will is even conceivable objectively contain more degrees of freedom than a universe in which those experiences/phenomena do not exist.
Part 2 of this is here.
1 See Raymond Tallis excellent book “Aping Mankind“, chapter “The Disappearance of Appearance”. I have also lifted the terms prospective and retrospective from his writing on this topic.
2 More aesthetically rich, seemingly more meaningful, multivalent, synchronistic, and often seemingly more teleologically driven.
3 In my understanding, Dualism is insufficient not because of any ties to superstition or fantasy, but because it doesn’t go far enough, and because I think that Locke and Galileo made a mistake in giving objectified qualia Primary status, relegating trans-tangible and intangible qualia Secondary status for centuries to come. Unlike physical or mathematical law, aesthetic qualia are conserved across all context of realism and surrealism. Even under synesthesia, a word or number may have a color, but the color and the word are merely bound together, not indistinguishable. Red is red whether we are dreaming, hallucinating, or wide awake. Whether visible wavelength photons are present or not. Most qualia is conserved across states of consciousness but many physical laws are not. I may dream of a physical world where gravitational laws are unstable or anti-realistic, but I cannot dream of a world where the color red has no visible appearance.
Us, the Virus, and Multisense Metaphysics
In my view, there are three distinct, contrasting layers of causality:
1. Subpersonal (mechanical, generic, repetitive, statistical, meaningless)
2. Personal (dualistic, intentional, autobiographical, semi-meaningful)
3. Transpersonal (transcendental, synchronistic, archetypal, super-meaningful)
For most individuals, I suspect that we are here primarily to participate in a personal experience. This consists of a human lifetime which combines both elements that are tailor-made for us as conscious subjects, and elements that are arbitrary from a subjective perspective and are instead brought about statistically by relatively objective and inevitable conditions. We are the union of the intentional and the unintentional. One of the consequences of that union is that our ability to participate consciously tilts the balance toward the intentional, even if only in the fact that intention is conceivable. I think that playing this role of person necessarily requires us to act as a gatekeeper between the levels above and below our own personal range of experience. The person is like a transistor, modulating the flow of cause and effect between the subpersonal (bottom-up, unintentional) and transpersonal (top-down, super-intentional), as well as initiating their own unique causes on a personal and interpersonal level. We are choosing, little by little, whether to support broadly inclusive, sensible qualities of experience (what I call Significance) or to support less-significant, ‘lower’ agendas that are purely selfish and insignificant. We have the privilege to decide whether to emphasize the ‘better angels of our nature’, or to indulge in ego glorification, or to descend further into dehumanization (the subpersonal/impersonal).
In the context of my Multisense Realism metaphysics, I use the term significance in a formal, and somewhat neologistic way. The idea is that since the universe is made of conscious aesthetic (feelings, sensations, qualities) experiences rather than something like information or physical mechanisms (anesthetic forms, functions, numbers), there are some interpretations of physical law that need to be updated. If my view is on the right track, then what we understand through the Second Law of Thermodynamics is only addressing the lowest, subpersonal/impersonal layer of nature. When we run scientifically controlled experiments using tangible objects as instruments to exert and record tangible influences over other tangibly measurable phenomena, then by design we are going to exclude the personal and transpersonal layers of causality to a large extent. The very methods we are using to inspect nature are specifically suppressing the influence of higher consciousness in the service of science, however, without higher consciousness, what remains of science is, like the phenomena that are being studied, ultimately entropic and meaningless. The point of science is to assist higher consciousness, and where it fails to do that, it is a net loss for civilization. Optimizing financial profit is not a feature of higher consciousness, it is an agenda within personal and interpersonal consciousness.
With Multisense Realism I have attempted (in a somewhat lazy and half-assed way) to propose ideas for rehabilitating our worldview on a philosophical level with a model of nature in which mechanism, personal participation, and transpersonal phenomena are integrated as parts of a single ‘aesthetic’ spectrum. It now appears to be time to take a shot at applying this philosophical project more to real life, and perhaps specifically toward strategies related to coping with the ‘long emergency’ that humanity is currently entering.
What then might the MSR philosophy suggest that we can do personally during this time?
1. Be a good gatekeeper. It is our personal responsibility to negotiate between our body and emotional needs (subpersonal and intrapersonal levels of experience) and our higher guidance of interpersonal and transpersonal awareness (thinking, informing ourselves, intuition, empathy, inspiration, divinity). Being a good gatekeeper means being a good leader to your body and a good citizen to society and the cosmos. It means asserting the significance of higher agendas over lower ones, however, there is also a danger in allowing raw transpersonal impulses to fill us with false hopes, superstitions, myth and drama. Sanity is the mid-range between the overly autistic and overly artistic. The place in between is the best place for most of us to build our psychological house-of-bricks. The key to being a good gatekeeper, IMO is to get into the habit of addressing sensations and impulses, emotions and thoughts in an intelligent way: To sort out which experiences are caused by automatic mechanisms that can be ignored or adjusted, and which rise to the attention of our personal and participation. We should ask ourselves, how does sanity work? This becomes more important in a time of mass crisis and prolonged isolation.
2. I think that we are here because there are some things that can only be experienced directly from the perspective of being a particular, unique person. It is important that to ‘be yourself’ to a greater extent during these times and resist the pressure to degenerate into stereotypical roles and behaviors that fill the vacuum during a low-level crisis such as a war or pandemic. The virus event is forcing us to choose, with our actions, whether to dehumanize or rehumanize.
3. Understand and practice self-healing. This gets into some potentially dangerous speculation. I am not a qualified expert by any means, and I would never suggest that anyone ignore medical realities. What I offer here is an interpretation of the placebo effect which gives us mental license to intervene on our own behalf and potentially on behalf of others. I think that the ‘placebo’ interpretation of medically inert intervention is based on the mechanistic, sub-personal worldview described in the first paragraph. If my view is on the right track, this is a biased misinterpretation that effectively cuts off our access to half of the available resources for wellness and healing. Without getting too far into the weeds, I will just say that while we must collectively focus on mechanical, functional solutions to public health and social crises, we can also personally stretch our sensitivity into the transpersonal levels of intuition and synchronicity to discover new paths of healing and support. Again, ungated access to the transpersonal can and will by default lead us into magical thinking and superstition, so it’s important not to abandon our post with uncritical thinking. What I am suggesting is that what we think and feel are powerful, reality-altering influences, which we can also have power over to some degree.
Ok, now I’ll get into the weeds. Feel free to ignore the rest of this.
A more technical justification for how personal consciousness can alter subpersonal realities comes from the idea that ’emergent properties’ are a negentropic influence on physical phenomena. That is, conscious perception and attention have the effect of simplifying complex physical phenomena and consolidating fine-grained details. Even from a materialistic perspective, that is the function of consciousness – to winnow ‘sense data’ down into a manageable stream.
My thinking is that because the details being eliminated and summarized by perception are microphysical, they are skewed toward disorderly, entropic tendencies. The second law of thermodynamics applies to physics, but not to perception, and not to physics that is under the influence of intention.
When we look at a video screen, for example, we don’t see an ocean of photoelectric and biochemical effects, we see an orderly visible image, with legible words and sentences. We are using the sub-personal ocean of meaningless-but-tangible events as a medium through which higher level, less tangible perceptions and understandings can take place. Our participation is having an effect on the balance of entropy and negentropy as well as in the selection of which negentropic resolutions are emphasized. When we look at an optical illusion such as the duck-rabbit ambiguous image, we can, through our attention, choose whether to see the duck, the rabbit, or neither. (Negentropic resolution 1, Negentropic resolution 2, or unresolved Entropic state). We may be able to even create novel, proprietary perceptual gestalts (Negentropic resolution X).
What I am suggesting is that part of what is going on in the placebo effect is that when we participate in an intervention from higher levels of consciousness onto lower levels, we are changing the momentum of entropy and negentropy in our own experience, which includes our body. Just as the Safety Match meme illustrates how social distancing can interrupt the domino effect of the exponential spread of disease, so too can our conscious interventions interrupt or accelerate automatic body processes.
(image by Juan Delcan and Valentina Izaguirre)
We can see more and do more with our body than our body can without us. As spectacular and complex as the human body is, it is by itself, just programmed to grow, reproduce, and die. It is our personal consciousness, and its power to channel transpersonal genius into the world which makes the difference. All that we have to do is to channel wisely. We have to choose when and how to choose.
Trial Epilogue on MSR
In the course of writing about Multisense Realism, I have had the unusual experience of discovering what my influences have been without having ever been directly influenced by them. As a whole, MSR seems to unintentionally brings together concepts common to Relativity, Semiotics, Depth Psychology and Hermetic Philosophy and applying them to the problems of consciousness. In these ideas I have found breadcrumb trails leading back to Whitehead, Leibniz, Deleuze, and Spinoza among many others all the way back to the Axial age. I have been accused of being Aristotelian, Hegelian, postmodernist, Creationist, solipsist, Chalmers-ite, and a Chopran, but in truth, my view can find strong agreement and strong disagreement with almost every slant on physics, philosophy, and phenomenology. MSR points to a tessellated monism of relative absolutes and relative relatives. Here then is an attempt to encapsulate a more objective view of this view and how it fits in to the larger perspective of current models.
Privilege and Privacy
The concept of ‘frames of reference’ is used in Relativity for making objective predictions about the physical universe, but it hinges on the assumption of perspectives which, as far as I can imagine, are possible only when defined by subjective awareness of some kind. How can there be a perspective without some experience in which that perspective is presented?
In physics, the observer is a one dimensional vector, whose only function is as a fixed-point receiver of various coordinated conditions. The Berkeleyan in me calls a foul on that, since we have no evidence that any such abstract receiver can exist without some form of perception – some mode of sensory relation is assumed for the observer but it is not acknowledged. The mode of observation itself is unrecognized and overlooked except for a generic, and typically pseudo-optical fact of a means of relating factual data from a distance. What has been proposed here is that without some specific modality of concrete aesthetic experience, the notion of relativity quickly becomes incoherent. Contemporary physics assume properties and positions, but overlooks the necessity for a method of detection and comparison in the absence of sensory awareness. The question is how, if not through some form of conscious appreciation, some multiple of ‘sense’, can a frame of reference come to privilege itself as ‘here’ rather than ‘there’ or ‘now’ rather than ‘then’? What, in physical or functional terms, accounts for ‘privilege’, and it’s more familiar human expression ‘privacy’?
To answer that question, one approach that I have stumbled upon is to conceptually reverse existing models. Instead of particles in a void, think of dynamic bubbles in a plenum, or ‘whorlicles’. Instead of a literal plenum or field, think of a range of sensory acquaintance – a figurative anti-field in which the entropy of spacetime disentanglement is collapsed..
Applying this inside-out cosmology to mathematics, the number zero can only be a local temporary condition which can only exist between disconnection from and reconnection with the whole. Zero is the idea that something has about the absence of everything. If that’s true, then the underlying default-state of all nature that is not ‘nothingness’ a centering self-attraction. The Cartesian grid of spacetime becomes a polar graph which dissolves substance dualism.
From this trick of turning math and physics assumptions on their head, a primordial identity which I call ‘pansensitivity’ can be imagined. Pansensitivity is neither a physical form nor mathematical function, not an immaterial process, but a capacity through which forms and functions are aesthetically appreciated. It is the foundational possibility for sanity as a sole reality through which all other continuations can possibly arise.
Both physics and math overlook the role of aesthetics/participation. If we ask why, it could be because they are about answering questions within the world or beyond the world, rather than questioning worldliness itself. Math-physics begins with the axioms given that there simply must be a such thing as a force or quantities. It is never seriously asked whether these givens can exist independently of some context of sensitivity.
This perspective is not wrong, and is entirely sensible given the purpose of math and physics to bring certainty and order to our understanding and control of the world. ‘Shut up and calculate’ works for physics because it never has to deal with conditions that are outside of sense. If we can’t get ever get away from consciousness, then consciousness is zeroed out. It is only when we want to question what it is that we can’t get away from that the axioms of objectivity must be challenged. Also we must consider that if it were possible that computations and physical interactions could occur entirely as objects, without awareness of any kind, then it begs the question of why it would ever be the case that awareness would or could arise at all.
While the human intellect presents an aesthetic context which feels Platonically ‘pure’ to us in the forms of logic and language, there is nevertheless an experience of what it is like to think and figure out calculations. Despite our enthusiasm for the transparency of the medium of scientific thought, we can understand that this purity is ultimately an illusion as well. If our consciousness is nothing but deterministic physical activity being shaped by evolutionary selection, then our scientific axioms can be no better. Either we have to admit that our scientific objectivity is predicated on our sense capacity and those of the instruments which we employ, or we have to admit that our sense capacity has some access to a world which genuine and not a solipsistic simulation.
Oppositivism
Pivoting from logical positivism to aesthetic ‘oppositivism’ may seem absurd, but it is not without precedent. The appeal of opposites and symmetry, especially in association with consciousness and cosmos is widespread.
The opposite of a great truth is also true – Niels Bohr
That which is below is like that which is above & that which is above is like that which is below to do the miracles of one only thing – Isaac Newton’s translation of the Tabula Smaragdina.
It would seem an unlikely coincidence that so many foundational concepts have to do with opposites. From the periodic table (proton v electron) to parts of speech (nouns v verbs), we see the same expression of aesthetic contrast. It is no surprise that within Philosophy of Mind too there is a core opposition that the idealist has against the materialist and vice versa. Taking my cue from Bohr, I sought to turn the dichotomy of subject and object inside out. Instead of a seeing either an illusory subject in an objective world or a transcendental subject in an illusory world, I propose a Multisense Continuum in which subjectivity and objectivity are co-variant qualities which rise, fall, and find elaboration in nested frequencies of participatory sense. I found that there are simple relations between scale and speed that point to a possible way of scientifically accessing top-down diffraction as well as bottom-up combination.
The technique of aesthetic reversal is shown here being applied to some current science-based theories about consciousness:
IIT
Giulio Tononi’s IIT (Integrated Information Theory) posits consciousness as integrated information. Flipping that to the opposite, we can come up with something like Disintegrated Qualia, assuming my definition of information as the antithesis of qualia. I see ‘information’ as the interqualitative protocols which pansensitivity has developed to separate and reunite itself.
At first, the notion of disintegrated qualia might seem incoherent, however, when we look to the experience of how consciousness is instantiated, there does seem to be something interestingl. Waking up, or being startled into attention is an arresting begins by breaking off of a previous state of awareness (or unawareness). Before we can receive new information about what has captured our attention, the capturing itself occurs as an incoherent encounter; a brief reduction of sanity and control. Integration may be an accurate description of how consciousness functions from an outside perspective, but the subjective experience of disintegrating or dissolving qualia is an interesting way to describe the other half of the story – the subjective half. When we meditate we try to minimize the amount of information and qualia, and we feel intuitively that this is what opens us up to be *more* conscious rather than less.
Infancy and dementia are characterized by delirious qualia which do not merely lack the power to inform truthfully, but take on an otherworldly aesthetic. Insanity is feared not only for the consequences of rational malfunction, but for the fear of losing the sense of self and the world upon which all value depends. Psychosis is a profound dislocation of the frame of reference, but rather than dismissing the fact of mental illness as off-limits to a rational inquiry into consciousness, we should see the extreme alteration of consciousness as the supercollider or telescope of phenomenology.
The disintegration of qualia describes what it is like to experience the beginning and ending of awareness, where a frame of reference is raised to become privileged. Part of the privilege of private consciousness is to control this raising to some extent, or at least to participate in developing that control. As a complex organism, we have multiple levels of privacy and publicity. The human envelope of awareness extends from irresistible urges to relatively free-form imagination, with a whole spectrum in between. There is indeed an integration of information going on, but it can also be seen as the breakdown of a gestalt sense experience into multiple dimensions and modalities.
The measure used by IIT for the quality of consciousness is Φ (phi), which is a measure of qualia space in which probabilities of system states can be mapped as positions. Turning that upside down could add an anti-phi (-Φ) in which qualia is conceived of as improbable or unprecedented dispositions…gestalt phenomena which are both novel and irreducible. Rather than qualities which are emergent from local connections and system states, the anti-phi qualities are divergent from the interference pattern between that which is eternal and that which is unrepeatable.
A song is both an integration of notes, and a reflection of the zeitgeist or collective experience. Where phi is measured in the context of qualia space, anti-phi measures qualia as a spaceless, timeless ‘pinching’ of the totality into a focal presence. The anti-phi is a measure of the degree of aesthetic prestige and significance for the sake of its own appreciation. It is through this aspect of qualia, this ‘dark math’ value which the non-local can be encountered and re-encountered in some likeable likeness. Instead of being built up from scratch, the anti-phi of qualia is diffracted or sculpted out of disintegrated/unbound pansensitivity. Spacetime serves to freeze the dreamtime of the totality, make it real, and use it to build richer qualia upon.
Orch OR, Penrose, and Fermat’s Last Theorem
Adding the reversal technique onto Stuart Hameroff and Sir Roger Penrose’s Orchestrated Objective Reduction can yield similarly interesting results. The opposite of an Orch OR could be described as a “Subjective Inflation” which is “de-orchestrated”. What the hell does that mean? I’ll tell you. A subjective inflation can be thought of as the stretching of the fabric of the sense of the universe so that there can exist a difference between ‘here and there’, and ‘now and then’, a difference which physics does not seem to be able to locate. What happens during a wave-function collapse is, in addition to being felt as a Bing! of awareness, can also be described from the subjective end as a dilation of privilege which is aesthetic and qualitative. De-ORchestration can be thought of as free will – the individuation of proprietary time against a backdrop frame of generic-universal spacetime. The Orch OR explains what role subjectivity plays in the world from an outside perspective, but the De-Orch SI explains what role the creation of realism plays for the interior perspective.
In Penrose’s interpretations of Gödel’s incompleteness he says:
The inescapable conclusion seems to be: Mathematicians are not using a knowably sound calculation procedure in order to ascertain mathematical truth. We deduce that mathematical understanding – the means whereby mathematicians arrive at their conclusions with respect to mathematical truth – cannot be reduced to blind calculation!
This was echoed in the poster presentation at the TSC conference from James Tagg, in which he made the point of non-computability concrete by applying the spirit of Penrose’s conclusions to compose music based on Sir Andrew Wiles’ proof of Fermat’s Last theorem. Because Hilbert’s 10th problem was answered negatively (by Yuri Matiyasevich in 1970), there is a discrepancy between the proof that no general algorithm can exist to solve Fermat’s last theorem and the fact that a human mathematician was in fact able to resolve it. To resolve that discrepancy, it seems reasonable to conclude that Wiles solved the theorem using methods that go beyond a general algorithm. To quote Tagg:
The existence of creativity within our Universe leads to important consequences for the structure of that Universe. To be creative we must process information within our brains using non-computable and therefore non-deterministic ‘software’. Such ‘software’ must run on non-deterministic ‘hardware’ through all the layers of abstraction, otherwise you could simply examine the more abstract model and determine what the lower layers are going to do. If humans run creative ‘software’ within their brains, the ‘hardware’ of the Universe must be non-deterministic.
Geoffery LaForte’s criticism of the Penrose-Lucas interpretation typifies the reaction against non-computational arguments. In his conclusion, he writes:
Theorems of the Gödel and Turing kind are not at odds with the computationalist vision, but with a kind of grandiose self-confidence that human thought has some kind of magical quality which resists rational description. The picture of the human mind sketched by the computationalist thesis accepts the limitations placed on us by Gödel, and predicts that human abilities are limited by computational restrictions of the kind that Penrose and others find so unacceptable.
I think that the language here exposes, ironically, an agenda in the service of impersonality in science which is highly emotional and personal (and unscientific). The essence of the objections found in LaForte’s paper are that we cannot prove our own consistency mathematically, so that somehow Penrose’s authority to affirm itself is more objectionable than his own authority to attack itself. What is mistaken for a ‘grandiose self-confidence’ is, in my view, no more than a minimum level of self-trust.
To say that all that resists rational description is magical is itself a petito principii fallacy, in which a foregone conclusion of universal determinism is itself used as the only support for a deterministic view of Gödel. What is overlooked is the fact that any argument against the consistency of human intuition is also an argument against that argument itself. It is to say, “I know with certainty that I cannot know anything with certainty”. That statement is a Gödel sentence whose absurdity oddly never occurs to LaForte as far as I can tell. What results is a straw man of the Penrose position in which human consciousness is reduced to a toy model.
In this toy model of determinsm-mechanism, the myriad of different aesthetic layers and modalities of human awareness are conflated into a single, unreliable process of computation rather than a fundamental creative context in which all notions of reliability are conceived in the first place. Daniel Dennett and others commit a similar mistake when they point out the limitations of perception (optical illusions, change blindness, etc) rather than the overwhelmingly consistent baseline of verdical perception from which we form such expectations. This rather aggressive approach forces line of demarcation such that all perceptions must be either true data from the outside world or solipsistic confabulations. My interpretation is precisely the opposite and can be understood through that opposition. MSR proposes the idea that consciousness and cosmos are a continuum of aesthetic presentation which range between high-amplitude metaphors (semi-local/semi-dual) and low-amplitude semaphores which have strictly contained meaning (thermodynamically irreversible, binary dualism, absolutely local or non-local axiomatic).
Early on in the paper, LaForte asks rhetorically “Now, why does this theorem seem so significant to anti-computationalists like Penrose and Lucas?” To insinuate that anti-computationalists have some kind of special fixation on this theorem is ironic, and representative of a whole class of similar accusations from the mechanistic camp. Mechanism asserts that human thought is reducible to computation, but it invariably carries a shadow assertion that some human thought is inherently corrupted by emotional rather than mathematical content. If we are all really machines, then Penrose is a machine, and if he finds incompleteness to be significant, then that can only mean that his mental process is determined to find it significant. The whole question of where error comes from in a mechanistic universe is recursive. If there is error, then mechanism is failing, and it therefore cannot be perfect. There must be a difference between the ideal of mechanism and the empirical fact of its expression…but how can that difference be generated by ideal mechanism?
The answer to that question is part of what the concept of subjective inflation might provide. De-Orchestrated Subjective Inflation (De-Orch SI*) amounts to the birth of privilege. The privilege to separate from the totality for some period to develop preferences and to care about those preferences. Subjectivity is a proprietary sense of dominion which allows the opportunity for extension – extension of feeling, knowing, doing, and being. This is felt as a kind of radius of involvement, or perhaps a tunnel of experiential inertia. For biological creatures, this inflation may be tied directly to cytoskeletal structure of microtubules. The tunnel is one of orientation and presence, like a cursor, which separates aesthetic dipoles such as here and there, now and then, self and other, etc. The greater the privilege, the more rich and intricate the appreciation of the contrasts can become. Each inflation builds on histories of previous inflations (which ties into a Morphic Resonance or Akashic Record kind of schema) as well as projecting inspirational images into the future.
Global Workspace Theory
Continuing with the theme of reversal, the complement to Bernard J. Baars Global Workspace Theory might be something like “Specialized Instrument Theory”. There is a lot of truth to the GWT idea of consciousness as a receiver/distributor for information, however there is an equal case to be made for consciousness as tool which is used to creatively shape itself into various images and ideas, and to impose those aesthetic forms outwardly. GWT conceives of consciousness as working memory and sensation appearing in an empty/dark theater, but I would extend the metaphor to see the theater also as a structure which protects the local awareness from the outside world. The theater of consciousness can only provide a movie if it first temporarily encloses the audience and screen in sensory isolation. Our phenomenal stream of consciousness connects the dots of sentience, but I suggest that the dots themselves are the tips of icebergs which float on an ocean of amnesia…an amnesia which hides the deeper connection of all dots to the universal history of experience. We have come full circle back to the ‘whorlicle’ model.
Unlike a theater, consciousness does not only lull us into a spectacular solipsism, but connects us directly to a potentially eternal realism and to the capacity to tell the difference. In addition to being a screen for interior simulation, the Mercurial screen of consciousness can be a mirror or a window onto truth. The truth can be fashioned through a pen or weapon, through an idea, image, or symbol. Consciousness is a meta-linguistic, meta-semiotic agency which reports on itself as well as its view of its ‘others’.
What’s Next?
It seems like this project is at a crossroads. It could be the end, or the end of Part I, but it feels like the stage of adding profusely to the MSR thesis is winding down, and in its wake, some clarity about how it might fit in with other theories. I have tried to give a few examples here of what makes MSR different from theories which focus on outside-in views of consciousness, and how they might be married with their opposites to provide a more complete and meaningful picture. I will consider it successful if everyone can find something in it to piss them off and if at least one person is inspired to re-evaluate the totality of existence in some tormented insomniac revelation. I apologize for the density and the high level of noise in what I have been writing, but at least its out here in some form. In the spirit of Robert Anton Wilson and Timothy Leary, I say to my critics that I am even stupider and crazier than you think, and that you should spend your time elsewhere. Everyone gets the Multisense Realism that they deserve!
*This sounds like I’m being satirical in calling it that, but I’m trying to show the syzygy.
Bang!
If Big Bang was a singular event that created space, time and matter, then one must view the universe as a rapidly expanding billiards table of N dimensions with all events pre-determined. There can be no intervening force or new element of causality possible. There can be no uncertainty, and any notions of either free will or divine intervention are illusory.
If the Big Bang created time, then I think that it should not be thought of as an event (in time), but rather as the hub that all events have in common. The Big Bang never happened, it did happen, it is still happening, it hasn’t happened yet. Because we are measuring it from inside of spacetime, and using instruments that are limited to only the most generic spatial-quantitative measurements, our results reflect a narrowly defined model of the origin of causality itself. It is the fallacy of the instrument – we have a hammer of physics so everything that physics measures looks like a nail. What I propose instead is a Big Diffraction, where the birth of spacetime is an influx of dissociation into countless semi-permeable perceptual frames of reference that are united beyond spacetime.
If we place ourselves in the moment of the Big Bang, we cannot judge it on a human scale of time, since that scale of time had not been invented yet. If the universe itself is awareness, the first trillionths of a second of the invention of time are no less likely to feel like five minutes than they are an eternity. As the singularity breaks into multiplicity (Tzimtzum for fans of the Kabbalah), it is inventing the possibility of multiplicity for the first time. Eternity is spawning micro-eternities in which each micro-view is stretching out eternity so that it seems both ever longer and slower and seems to have originated in an ever more brief instant. Time is all about comparing frequencies of awareness – beats per measure. Time is relativistic because time is relativity itself – the framing of perceptual reference.
What we see through a telescope is an objectified version of the story of objectification that serves as a creation myth for the anti-mythology of functionalism. Free will was never inside of spacetime to begin with. It was not created, it creates. If free will is illusory, then it is that which is illusory which gives birth to realism and physics, not the other way around. The universe is a single thread of singing, signaling, significance-building experience,weaving and winding through a maze of its own self-imposed alienation. Divinity is optional, and free will is scarce, but the universe is only a billiard table if you limit the vocabulary of inquiry to that of billiard balls.
John Weldon’s “To Be”
If you say yes to the scientist, you are saying that originality is an illusion and simulation is absolute. Arithmetic can do so many things, but it can’t do something that can only be done once. Think of consciousness as not only that which can’t be done more than once, it is that which cannot even be fully completed one time. It doesn’t begin or end, and it is neither finite nor infinite, progressing or static, but instead it is the fundamental ability for beginnings and endings to seem to exist and to relate to each other sensibly. Consciousness is orthogonal to all process and form, but it reflects itself in different sensible ways through every appreciation of form.
The not-even-done-onceness of consciousness and the done-over-and-overness of its self reflection can be made to seem equivalent from any local perspective, since the very act of looking through a local perspective requires a comparison with prior perspectives, and therefore attention to the done-over-and-overness – the rigorously measured and recorded. In this way, the diagonalization of originality is preserved, but always behind our back. Paradoxically, it is only when we suspend our rigid attention and unexamine the forms presented within consciousness and the world that we can become the understanding that we expect.
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