Mind and Cosmos by Thomas Nagel

Laura said:
The teleological implications suggest to me that the future, in some way, acts as an "attractor". If we are talking monism here, that monism has to divide at some point into something like positive and negative and perhaps that is a cosmic thing and everything "happens" because the two "halves" are drawn to one another? Like charge separation, current flowing to a point of contact potential difference.

Does that make any sense?

It does to me. It matches with the idea that the One divides itself into two - and into many variations of duality, matter and consciousness, past and future, etc - in order to know itself, as if using a mirror, and the result is Creation. If the act of knowing itself, or the current flowing between positive and negative, is what we experience as 'time', perhaps it is in this sense that time as we understand it is an illusion. In a similar way that animals can confuse a change in perspective in three-dimensional objects as movement ('time') as explained by Ouspensky, we confuse this relation of knowledge between the two sides as time. Because we cannot grasp it all simultaneously as it happens, because our brains haven't got the hardware, we process it as events in a sequence. If that makes sense...
 
Laura said:
The teleological implications suggest to me that the future, in some way, acts as an "attractor". If we are talking monism here, that monism has to divide at some point into something like positive and negative and perhaps that is a cosmic thing and everything "happens" because the two "halves" are drawn to one another? Like charge separation, current flowing to a point of contact potential difference.

Does that make any sense?

That's kind of the way I think about it. As Nagel says later, you can't have value in the universe without both good and evil as options. Maybe (as are so many other things, possibly, according to him) the very presence of so many dualities in humanity (true/false, good/evil, attraction/repulsion) and the cosmos (charge separation, matter/antimatter) say something about the nature of the cosmos. I think it's confusing because we just don't have the concepts to "think about it" at this time...

On teleology and attractors, there's a good section in Sheldrake's book about that. He develops Whitehead's idea of mental causation a bit: basically he thinks that physical causation goes from past to future, and mental causation goes from future to past. Put in other words, the future acts as an attractor to the past (this is one of his features of morphogenetic fields), "pulling" physical causation in a way according to certain cosmic habits and towards certain ends.

(And no, psychegram, he doesn't talk about UFOs.)
 
psychegram said:
Of course, if mind is in some way intimately connected to teleology, if backwards-causation (as well as backwards-perception, which is more obvious) is its principal mode of operation, then time travel becomes something you have to wonder about when discussing beings whose primary residence is the far future, and what their motives might be ... after all, if the Far Future is already guiding the development of the cosmos, and has been since the beginning, why should one want to intervene directly in the past? To assist the cosmos in its becoming? Or to divert its development for the purpose of enrichment?.

FWIW, here I was thinking that the future influences the present in the sense that what creates the future is the future itself. If, let's say, the past, present and future are all part of a greater expanded present moment, then perhaps the smaller present moment is like an offshoot that can grow in the direction of a "call" or whisper from the creative future (higher intelligence). Maybe if it's forseen that life will end within the larger field of the greater present moment, then perhaps the lesser present moment can be "informed" of this and this can give it a degree of freedom to grow in a new direction from that point so as to minimize the disaster to life itself, so life can continue? In this sense then, perhaps, life begins where it ends or something like that?
 
Approaching Infinity said:
Laura said:
The teleological implications suggest to me that the future, in some way, acts as an "attractor". If we are talking monism here, that monism has to divide at some point into something like positive and negative and perhaps that is a cosmic thing and everything "happens" because the two "halves" are drawn to one another? Like charge separation, current flowing to a point of contact potential difference.

Does that make any sense?

That's kind of the way I think about it. As Nagel says later, you can't have value in the universe without both good and evil as options. Maybe (as are so many other things, possibly, according to him) the very presence of so many dualities in humanity (true/false, good/evil, attraction/repulsion) and the cosmos (charge separation, matter/antimatter) say something about the nature of the cosmos. I think it's confusing because we just don't have the concepts to "think about it" at this time...

On teleology and attractors, there's a good section in Sheldrake's book about that. He develops Whitehead's idea of mental causation a bit: basically he thinks that physical causation goes from past to future, and mental causation goes from future to past. Put in other words, the future acts as an attractor to the past (this is one of his features of morphogenetic fields), "pulling" physical causation in a way according to certain cosmic habits and towards certain ends.

(And no, psychegram, he doesn't talk about UFOs.)

Rats.
 
Laura said:
The teleological implications suggest to me that the future, in some way, acts as an "attractor". If we are talking monism here, that monism has to divide at some point into something like positive and negative and perhaps that is a cosmic thing and everything "happens" because the two "halves" are drawn to one another? Like charge separation, current flowing to a point of contact potential difference.

Does that make any sense?

Did you mean neutral monism? I thought that meant an irreducible (indivisible) more primitive stuff, though that doesn't imply the mind can't conceive of divisions for convenience, I suppose.

With regard to teleological implications, I'm not sure what scale of designer anyone has in mind. To me, the 'designer' can be a 'plan' or conscious Aim, selected, chosen and implemented by a grouping of entities capable of doing so in the present moment. Such a design is more "alive" than many other probabilities, thus it may appear to be a deity or omnipresent designer to a viewer outside the loop, or whatever.

As far as movement towards the desired future, maybe it's the entities streaming themselves into the newer, better organization guided by the chosen plan. I say it that way because the constant repetition of oversimplified electricity metaphors leads us to forget that what 'moves' in a 'current' depends on the material of the conductor and which way it moves depends on the conductor as well as for what the reading instrument is calibrated to look.

At any rate, the above is one interpretation of what I'm reading. Does any of that make sense?
 
Buddy said:
Did you mean neutral monism? I thought that meant an irreducible (indivisible) more primitive stuff, though that doesn't imply the mind can't conceive of divisions for convenience, I suppose.

With regard to teleological implications, I'm not sure what scale of designer anyone has in mind. To me, the 'designer' can be a 'plan' or conscious Aim, selected, chosen and implemented by a grouping of entities capable of doing so in the present moment. Such a design is more "alive" than many other probabilities, thus it may appear to be a deity or omnipresent designer to a viewer outside the loop, or whatever.

As far as movement towards the desired future, maybe it's the entities streaming themselves into the newer, better organization guided by the chosen plan. I say it that way because the constant repetition of oversimplified electricity metaphors leads us to forget that what 'moves' in a 'current' depends on the material of the conductor and which way it moves depends on the conductor as well as for what the reading instrument is calibrated to look.

At any rate, the above is one interpretation of what I'm reading. Does any of that make sense?

Well, I don't have a "designer" in mind at all, simply charge separation and current flow at the moment.
 
[quote author=AI]
Nagel's own summary: "the respective inadequacies of materialism and theism as transcendent conceptions, and the impossibility of abandoning the search for a transcendent view of our place in the universe, lead to the hope for an expanded but still naturalistic understanding that avoids psychophysical reductionism. The essential character of such an understanding would be to explain the appearance of life, consciousness, reason, and knowledge neither as accidental side effects of the physical laws of nature nor as the result of intentional intervention in nature from without but as an unsurprising if not inevitable consequence of the order that governs the natural world from within. That order would have to include physical law, but if life is not just a physical phenomenon, the origin and evolution of life and mind will not be explainable by physics and chemistry alone. An expanded, but still unified, form of explanation will be needed, and I suspect it will have to include teleological elements."
[/quote]

I wonder if information is a key element of this puzzle. To in-form is to give shape or structure (in-struct). One possible conceptualization of information is as a triadic relationship involving a receiver's change in knowledge about a system. What if information was like gravity (which the C's said was the basic constituent of all existence), the receiver was consciousness and knowledge like light was obtained through utilization of information?

From what is known from classical information theory as applied to electronic communication (from Shannon), for information to change the state (knowledge) of the receiver, the receiver must have some prior related knowledge. This perhaps corresponds to receivership capability in a wider sense. The C's had remarked that the origin and receiving points were of equal importance in their communication. Maybe it is information that shapes the universe and the physical laws that we see are a consequence of the what can be accessed at this level of receivership capability. There are interesting parallels in this regard at various nested levels starting from genes to physiological systems like the immune system and others.

Separation of charges into positive and negative and flow of electric current can perhaps be viewed as a property of a physical medium or conduit which plays a role in the transmission of information. And there are other properties of mediums that can serve the same function. While it is not done in communication theory, philosophically it may be possible to include the medium as part of the receiving system as well. Maybe this is related to receivership capability- like being a 3D denizen on 3D earth would put certain restrictions in decoding the universal information at this level. I wonder if the 2 level (positive-negative, light-darkness etc) stuff that we see everywhere as mentioned by Nagel is a consequence of the limitation of our reality (shaped by the information which can be generally received at this level) instead of being something objective in a wider sense of the term.

Apologies if this is all off base.
 
obyvatel said:
I wonder if information is a key element of this puzzle. To in-form is to give shape or structure (in-struct). One possible conceptualization of information is as a triadic relationship involving a receiver's change in knowledge about a system. What if information was like gravity (which the C's said was the basic constituent of all existence), the receiver was consciousness and knowledge like light was obtained through utilization of information?

From what is known from classical information theory as applied to electronic communication (from Shannon), for information to change the state (knowledge) of the receiver, the receiver must have some prior related knowledge. This perhaps corresponds to receivership capability in a wider sense. The C's had remarked that the origin and receiving points were of equal importance in their communication. Maybe it is information that shapes the universe and the physical laws that we see are a consequence of the what can be accessed at this level of receivership capability. There are interesting parallels in this regard at various nested levels starting from genes to physiological systems like the immune system and others.

Separation of charges into positive and negative and flow of electric current can perhaps be viewed as a property of a physical medium or conduit which plays a role in the transmission of information. And there are other properties of mediums that can serve the same function. While it is not done in communication theory, philosophically it may be possible to include the medium as part of the receiving system as well. Maybe this is related to receivership capability- like being a 3D denizen on 3D earth would put certain restrictions in decoding the universal information at this level. I wonder if the 2 level (positive-negative, light-darkness etc) stuff that we see everywhere as mentioned by Nagel is a consequence of the limitation of our reality (shaped by the information which can be generally received at this level) instead of being something objective in a wider sense of the term.

Apologies if this is all off base.

Actually, that's where I went with the section I've written in the next volume on the topic. I'll paste some of it in below.

excerpt volume III secret history said:
QUANTUM REALITY
History and psychology have been the preferred methods of my own search for the underlying nature of our reality and whether or not it was deterministic and thus, predictable, and if not deterministic, why were some things apparently predictable and some things not? At one point in years past, I was reading everything I could get my hands on that related in any way to prophecy and alleged prophetic abilities. I wanted to know if anybody had ever made a prophecy that was specific enough in advance of an event to count as a real “hit” when the event transpired. For most people, a study of this kind includes the Bible because it is just loaded with “fulfilled prophecies.” Sorry, no cigar there because it can be easily demonstrated that those prophecies were written long after the events and were then projected back into the past. But I didn’t know that then. Nevertheless, at that time, I excluded the Bible from my review because I was more interested in a modern survival of such spectacular abilities where proofs of validity were available for critique.

Such a study necessarily includes an exploration of not only how the mind works in a strictly materialistic paradigm (I was majoring in biological sciences until my university career was cut short), but also staying open to what we are wont to call “paranormal” experiences to which physics gives more exotic interpretations. While I knew that such research was, in general, not mainstream, I did not yet realize back then that it was deliberately excluded and anathematized by “real” scientists. I put “real” in quotes because it is clear to me now, after all these years, that it is not real science that excludes study of the paranormal – non-repeatable events that carry dense information - but rather a degraded, often politically controlled science that, rightly or wrongly, sees prophetic abilities as a threat to control of the masses. I say “rightly or wrongly” because, as we have seen from our review of the authoritarian personality type in the previous volume, large masses of humanity can be driven to do very stupid and harmful things to others and themselves under the influence of a charismatic leader who they perceive to have authority, either from earthly or “higher” powers. In all times and places, those in power seek to maintain that power and a charismatic individual claiming a mandate from god who opposes the earthly power structure, can be very problematical indeed. In recent years, there has been a concerted effort amongst the constituted authorities of our world to defuse such potential threats to their power by portraying “cults” and “new religions” as frightening phenomena that can destroy lives via mind-control. Anything that is not already approved as “mainstream” is a threat to your family, health and sanity. The advantage of this type of propaganda to a ruling elite is obvious.

What is important here is that any truly scientific scientist who is searching for the truth about our reality, to explain phenomena and the order of the universe, will eventually end up facing the paranormal issues and if he is honest, he will not turn away. And if he pursues the clues where they lead, he will undoubtedly find himself defamed and shunned by his former colleagues for daring to go where the scientific authorities say “Thou shalt not go!” In our present historical milieu, the conditions that faced Anaxagoras and Socrates do not prevail explicitly, but things are definitely moving in that direction. Any person or group that offers an alternative explanation to the order of the universe than that accepted by either mainstream science or mainstream religions, is subject to being labeled a crackpot or a “cult” with rather dire repercussions thanks to a long campaign to create and destroy straw-man cult groups producing idiotic noise so as to smear any and every non-mainstream system that may produce a real signal with the same dirt. Meanwhile, of course, the truly vicious cults that have become mainstream religions do all the things that are pronounced to be “cultic” and thus “disruptive to society”, and even worse. And this is supposed to be a scientific age?

A scientist is supposed to have a complete and thorough knowledge, at first hand, of some subjects, and, therefore, is usually expected not to write on any topic of which he is not a master. However, the spread, both in width and depth, of the multifarious branches of knowledge … has confronted us with a queer dilemma. We… are only now beginning to acquire reliable material for welding together the sum-total of all that is known into a whole; but, on the other hand, it has become next to impossible for a single mind fully to command more than a small specialized portion of it. … I can see no escape from this dilemma … than that some of us should venture to embark on a synthesis of facts, and theories … at the risk of making fools of ourselves. (Erwin Schrödinger (1944), “What is Life?”)

The absurdity of the situation is manifest in current day discourse about climate change which not only politicizes whether or not it is warming, cooling, changing long-term, short-term, human caused or driven by the sun or some other cause. The IPCC which made the “official pronouncement” that we were experiencing global warming and that it was caused by humans, so everybody has to pay now, has been shown repeatedly to be politically driven cooked data, and hundreds, if not thousands, of competent experts say so. Nevertheless, the alignment of the human caused global warmists with the powere politics of the day allows them to label those who advocate more carefully researched models as “climate change deniers” or “cults” with impunity and sometimes extremely harmful results on individual scientists. Nowadays, good climate science has become a dissident activity!

But long before this, the same divide was created between those scientists who thought that the paranormal ought and could be the subject of scientific study since there was so much evidence that strange things do happen, and those scientists that declared loudly and vehemently that no such things could possibly be happening (despite a host of respectable and careful observers who said they did happen) and that anyone who even looked into the matter was a “science denier” or a victim of that time’s equivalent of the term “cult”. i.e. clever frauds and hoaxes.


{skip long introductory section by Ark on where and how science has gone wrong towards the end of which he uses Decoherence as an example}

{This is Ark writing here}
So, we now know how really bad quantum theory is. It is in terrible shape, everything that is definite and real contradicts it. So, what to do?

The answer, from reading the contributions to this book and to other books and papers, lies in “decoherence”.

But what is this decoherence? Is it something that is objective? Or is it something that occurs only in the minds of some theoretical physicists? In order to answer this question we need to look into these minds.

What is this decoherence that is so fashionable nowadays? According to Wikipedia:

Quantum decoherence is the loss of coherence or ordering of the phase angles between the components of a system in a quantum superposition. …Decoherence does not generate actual wave function collapse. It only provides an explanation for the appearance of the wavefunction collapse, as the quantum nature of the system "leaks" into the environment. That is, components of the wavefunction are decoupled from a coherent system, and acquire phases from their immediate surroundings. A total superposition of the global or universal wavefunction still exists (and remains coherent at the global level), but its ultimate fate remains an interpretational issue. Specifically, decoherence does not attempt to explain the measurement problem. Rather, decoherence provides an explanation for the transition of the system to a mixture of states that seem to correspond to those states observers perceive. Moreover, our observation tells us that this mixture looks like a proper quantum ensemble in a measurement situation, as we observe that measurements lead to the "realization" of precisely one state in the "ensemble".

So, we learn that “it is a physical phenomenon”. Is it a definite phenomenon or not? If it is definite, then, according to Erich Joos, it would contradict quantum theory. That would be bad. So, I am deducing that it is not a very definite phenomenon. But, it is said that it is a “physical phenomenon”.

We learn from French Wikipedia that La théorie de la décohérence a été introduite par Hans Dieter Zeh en 1970.

So, let us check what Mr. Zeh has to say. According to Zeh’s article in the Decoherence book, this decoherence occurs when “the complete information about the passage of the particle is carried away (into the “environment”) in some physical form.”

INFORMATION AND ENVIRONMENT: WHAT IS HIDDEN BY DECOHERENCE

So, we have two new terms, one is information, the other one is “environment” – put in quotation marks by Zeh. Why in quotation marks? I checked the number of occurrences of “environment” in the book, and the result is 372. But I could not find even one precise definition. What I have found, however, is that

In quantum cosmology (where no environment exists), decoherence is only meaningful with respect to local observers (subsystems).

That there may be a problem with “environment of the Universe”, I can imagine, but then he goes on to say that decoherence is meaningful only with respect to a local observer. But what exactly is “local observer”? And does that mean that before there were any observers in the universe, this mysterious decoherence did not happen? Is decoherence really something physical or it happens only in the mind of a physicist? It is, in fact, a physicist who separates, in his mind, the Universe, in two parts; one part he calls “the system”, another part he calls “environment”. Then he starts calculating and comes up with some numbers. Another physicist will make the division in a different way, and will come up with a different set of numbers. So, it seems that all this decoherence business is another way of saying that quantum theory really is not able to get rid of subjectivity, and all this fashionable decoherence program is just a way to hide this fact under a pretentious name.

{end of Ark's comments. I return below}

INFORMATION THEORY AND HISTORY

As I said, any truly scientific scientist who is searching for the truth about our reality, to explain phenomena and the order of the universe, will eventually end up facing the paranormal issues and what he will find there, I suggest, is information.

Matter and energy comprise the surface structure of the universe. The surface structure of the universe is readily perceivable to our senses. The internal structure is more subtle…. It consists not only of matter and energy, but of information as well. (Stonier)

In the Aristotelian world view, the fact that you could heat metal meant simply that you were adding more of fire – one of the four elements, earth, water, air and fire – to it. We now know that heat is a form of information. Aristotle’s teacher, Plato, talked a great deal about ideas “in the air”, so to say, and he was certainly going in the right direction, but as we have also seen in Ark’s excerpts above, something really bad happened to separate the world of forms from the world of reality so completely. Historian of science, Wilbur Applebaum, in his book THE SCIENTIFIC EVOLUTION AND THE FOUNDATIONS OF MODERN SCIENCE Applebaum states:

Just as the nature of scientific thinking has changed, so has thinking about the creation of modern science. One viewpoint is that the foundations of modern science evolved from ideas developed during the late Middle Ages, and that therefore it makes better sense to speak of scientific evolution than of a scientific revolution. The position taken in this work is that while ideas about the natural world were indeed evolving during the Middle Ages, scholars continued to assume that certain fundamental principles inherited from the ancient world were correct. It was only during the sixteenth and seventeenth centuries that these principles were challenged and overturned in favor of new ones that constitute a basis for many ideas and approaches held today. Although the science of the seventeenth century is not the science of today, it laid the foundations for the study of the cosmos, matter, motion, life processes, and the means of acquiring knowledge of them that are fundamental to modern science.

Then, in ENCYCLOPEDIA OF THE SCIENTIFIC REVOLUTION FROM COPERNICUS TO NEWTON, Applebaum adds details on the same subject:

At the beginning of the sixteenth century, the universe was thought to be spherical, finite, geocentric, and completely filled with matter. By the end of the seventeenth century, the universe had come to be thought of as infinite, heliocentric, and possessed of vacuous spaces large and small. In the course of those two centuries, the belief that the heavens obeyed different laws from those on earth was abandoned. Analogies to mechanical action largely replaced explanations of natural events in terms of purpose, values, inherent qualities, and occult powers. Although the universe increasingly came to be seen as operating on principles similar to those determining the workings of a clock, the seventeenth century also gave birth to the immensely fruitful, yet decidedly non-mechanistic concept of universal gravitation; it also provided room for the operation of other nonmechanical principles.

Nowadays, it seems that “purpose, values, inherent qualities, and occult powers (possibly)” may actually be regaining their status as fundamental principles. Thanks to modern science, we are presently facing the necessity to uncouple information from the previously conceived as mechanical human brains where it generally resides in very subjective forms. Computer sciences and digital information technologies are effecting a macroscopic change in both science and philosophy.

Computing brings new opportunities and challenges to traditional philosophical activities. . . .computing is changing the way philosophers understand foundational concepts in philosophy, such as mind, consciousness, experience, reasoning, knowledge, truth, ethics and creativity. This trend in philosophical inquiry that incorporates computing in terms of a subject matter, a method, or a model has been gaining momentum steadily. (Luciano Floridi)

The old philosophical question: “If a tree falls and no one is there to hear it, does it produce a sound?” Can now be re-stated as: “Can Information Exist Outside the Human Brain?” Indeed it can and does and this fact is leading to a de-physicalization of nature. Our past, present and future are being re-shaped as variable intervals of current time. Past events can be registered and turned into projections of repetitions in the future. Dephysicalizing nature implies that the mental world is not just part of, but is the invironment and thus, history, which happens in time, a mental construct, is merely the dynamic interaction between human mind/human deeds and Cosmic mind/Cosmic deeds. So the tree question can now be examined within an entirely different paradigm. There can actually be two correct answers. If one insists that “sound” consists only of causing vibrations on an eardrum or other receiving device, then “no, the falling tree does not produce a sound.” But, if one defines sound as “patterns of compressed air produced by the crashing tree, then, “yes, the falling tree produces “sound” even if there is no one there to hear it.”

The first answer is egocentric and relativistic. Such solipsism gets in the way of any objective analysis of the universe and the phenomena within it. It would be like saying that if we leave the lights on, as soon as we leave the room, the light no longer shines. Or as soon as we turn off the radio or TV, the room is no longer filled with radio or TV wave transmissions.

There is a further consideration as well: the falling of the tree is an event that changes the information load throughout the entire universe. That tree, in that place, in that time, has fallen and the universe has been modified thereby and the information about that event has been added to what the Universe knows about itself. In the case of history, what do we do when the information that is an integral part of the cosmos has been concealed from us? What if our beliefs or allged “knowledge” is actually orthogonal to the Truth?

Scientists are beginning to explore the natural properties of information including its structure, dynamic behavior and statistical features. “Information is more than something we manipulate inside our heads.” Electronic devices transmit information in a physical form; DNA carries the information that instructs a single cell to become a lion or a mouse. That is, DNA is a physical substance that carries information and has been doing so for several billion years to our knowledge which highlights the fact that information existed long before human brains did! Both simple crystals and the genetic code of complex information stored in DNA preceded the appearance of the human brain by billions of years. The conclusion is that information obviously exists in forms wholly separate from human beings and that human beings, themselves, are products of information.

There are different forms of energy: mechanical, chemical, electrical, heat, sound, light, nuclear, etc. In the same way, there are different forms of information. Human information is only one form. Computers impose their own logic patterns on information. The raw energy that is “informed” by the radio transmitter is electrical and might come from a steam energy device that imposes patterns of information on heat to cause it to produce electricity. At each step, the energy becomes more organized as it is processed by human created information machines. That is, under certain circumstances, machines can convert energy into information and vice versa. The same can be said for printing presses and computers, electronic signal generators, clocks, spinning wheels, looms and more. All machines, then, contain stored information. When a radio transmitter emitting radio waves carrying human information also imposes its own patterns of information such as frequency and modulation, on raw energy, there are then two levels of information to interpret. A comparison could be drawn here to information that is distorted by lies and distortion: the concealers of history attempt to impose their own modulation on the patterns of information and it is our job to attempt to read and interpret both.

The example of the radio and TV make an important point: we cannot perceive certain information until we have a DETECTOR. But we cannot confuse the detector with the system that interprets the data. For example, a radio that detects a signal sent in Morse Code does not interpret it. A book written in a foreign language may contain the most profound information in the cosmos, but it is incomprehensible to a reader who does not know the language though he can detect the words on the page. Our bodies with the five physical senses may be detectors of signals, but it is our brains that interpret and possibly decode the information. If we don’t know the language, or know it only poorly, we can’t read the book. And if other information is contained within the book “between the lines”, as is said, the poor reader is doubly hindered. That is, all detectors and decoders are not equal. Tiny clues, bits of information, were vital to Sherlock Holmes but meant nothing to Dr. Watson. The information was there, but what it conveyed depended on who perceived it and how it was decoded. In short, meaning is the interpretation of the information, but the information IS, it does not need to be perceived or understood or interpreted to exist, but it is of no use to us until we do decode it accurately.

Some rules of Information Theory have been established from the seminal work of biologist, Tom Stonier:

1) All organized structures contain information. No organized structure can exist without containing information.
2) The addition of information to a system manifests itself by causing a system to become more organized, or reorganized.
3) An organized system has the capacity to release or convey information.
4) Just as energy is defined as the capacity to perform work, Information is defined as the capacity to organize a system or to maintain it in an organized state.

Have said all that, I want to make a point with few images. These diagrams are taken from Sir Alister Hardy’s book “The Livingy Stream.” I would like you to just look at them one after the other and read the descriptions that are included with the image. Keep always in mind the four points just listed in respect of information.

{Skip images}

I’m not presenting these diagrams to create a platform to debate the origins of man. DNA studies show that man does, indeed, contain a smorgasbord of genetic code that is nearly identical to about any other creature on the planet one can name, so that we can take it as a given that life on our planet is all related and had its initial origins in the same primordial slime so to say. What is interesting to us here is the direction of the flow of this process which is simply depicted in the next diagram.

{Diagram showing the flow of evolution as a REVERSE RIVER SYSTEM}

What I want to draw your attention to is: line after line after line ending in extinction. More lines end than continue, and when they do continue, they continue in greatly modified forms – literally becoming new species. Looking at the chart of hominids, we see that man is also a part of this evolutionary process. When we look at the time scale, we see that man has been here less than 1/2000th of the total time displayed in the charts, let alone the totality of life on this planet from the beginning.

Our bodies are part of the same metabolic and chemical process that we call the Living System on this planet. This system has been continuing, without a pause, for 3.5 billion years, at least. We are all part of the same chemical reaction on the surface of this planet. And this reaction has been modified many thousands, or millions, of times over that period. We are, essentially, part of a vast, Living Stream flowing through Time.

What is important to notice about the diagrams of life forms on this planet is their resemblance to a flowing river. There are thousands and thousands of feeder lines… but all FLOWING IN REVERSE!

In short, life is something altogether different from any other process we know of in the Universe: it does not obey the traditional, accepted interpretation of the 2nd Law of Thermodynamics.

{Skip several pages discussion of Bryant Shiller's "The 5th Option" and origin of life theories, coming to this}:

What is all this trying to achieve?

Answer: Survival of the SYSTEM over immense periods of time. Survival is a numbers game. The only obvious objective of the Living System at the Macro level is to develop both tactical and strategic defenses against total annihilation. The ultimate aim is to never run out of pieces. Is this merely chance, or is there purpose to this survival intent?

The planet seems to have all the offensive moves. But the Living System has a LOT of troops to muster. Plus, it has the ability to muster novel troops when the environment changes, and it does it rather quickly and well.

WHY?

The obvious answer seems to be the one thing that all members of the Living System have in common: the DNA library which propagates Life itself. It appears to be an important design feature that the Living System be permanent on the planet from the time of its origin until the future demise of the planet.

COMPLEXITY VS TIME

Question: is it a prime function of the Life system to gain in complexity over time so that an intelligent organism such as Homo Sapiens (and others) evolve? OR, is the prime function to survive through TIME, and humans are dispensable?
Because evolution is blind, no prediction can be made about which species or family of species will be successful in propagating the information encoded int its DNA forward to future generations, so the only conclusion is that “increased complexity” itself is not the goal of the Living System.

There is not and cannot be a complexity agenda because random catastrophic events have threatened in the past and threaten in the future.

A possible exception to this is the organism that can FORESEE catastrophe by some means and thereby avoid destruction.

CONSCIOUS AWARENESS – THE ULTIMATE EXTENSION OF FEEDBACK

Survival means having access to water and food, avoiding disease and predation, and being lucky. Survival also means avoidance of catastrophic events: flooding, drought, excessive heat or cold, forest fires, volcanoes; all can spell doom for an individual organism or ALL organisms in a particular habitat.

It is in this context that we can see that the faculty of conscious awareness adds a whole new dimension of feedback to the Living System. What is learning if not the filing in of memory with data and details about reality for future use of successful tactics and strategies of the past for helping an organism stay alive. In humans (most humans, that is), learning amounts to retention in memory of concepts that mirror reality. The extent of learning success is measured by how little difference there is between what is recalled from memory and the data that was placed into memory as a map of reality. In other words, the object in learning is to reduce to zero that difference. Added to this is the factor that humans can learn from a wide variety of sources, the most important being history. But obviously, if the history is false and does not represent a true depiction of the past and what needed to be survived and how it may have been done, then humanity is greatly hampered in its survival ability.

Since human intelligence is a direct result of the increasing complexity phenomenon characteristic throughout the Living System, the creation and operation of machines by humans is merely an extension of that very same Living System phenomenon. However, we need to notice that the moment we neglect to keep up the intelligent control that maintains order within the subsystems of our mechanical machines, they will spontaneously head in the direction of equilibrium and eventually cease to function – no differently than what happens when the intelligent controls that fuel and maintain Living System biological subsystems cease as occurs in the death of an organism.

{Skip discussion of William Fix's book "The Bone Peddlers"}

Evolutionists are often found taunting creationists that their miracles of special creation can, by definition, be neither proved nor disproved. Yet the evolutionists arrive at similar propositions, especially when they exclude any possibility of something that guides and propels evolutionary processes. Karl Popper remarked of such theories in Conjectures and Refutations (1963) that "A theory which is not refutable by any conceivable event is non-scientific." The main difference between the believers in miracles of special creation and believers in accidental variations is that the former has God pulling the strings and the latter has only jostling atoms and molecules as its ultimate reality. Not much difference, eh?
It seems evident that evolution does function as a secular religion for many people. When they use the phrase 'no one doubts', they are implying that some ultimate revelation has been received that can only be understood by their high priests and devotees.

Alfred Russell Wallace, the co-founder of the theory of evolution, eventually came to the conclusion that natural selection could not account for man himself. He wrote that "nature never over-endows a species beyond the demands of everyday existence." This means that there is a major problem in accounting for many aspects of human beings - at least for some human beings. Stephen Jay Gould writes:

"The only honest alternative is to admit the strict continuity in kind between ourselves and chimpanzees. And what
do we lose thereby? Only an antiquated concept of soul..."

Here Gould is expressing the core of evolutionary materialism, "the postulate that matter is the stuff of all existence and that all mental and spiritual phenomena are its by-products." This is the pivot of the debate. What is more, as Zinoviev notes, this reduction of all mental and spiritual phenomena to 'by-products' of matter is no longer limited to biology and anthropology; it infects most of modern philosophy, the psychological and medical sciences, social systems, politics, and more. And this belief in evolution works to limit research in such a way as to confirm their basic 'postulate'.

INFORMATION SYSTEMS

The writings of many great researchers, including Carl Jung and physicists and mathematicians, suggest that Plato was correct and that there are immaterial realities such as souls, archetypes, consciousness independent of physical brains, and more. The evidence for this is actually more considerable than the rags and tatters of evidence that are glued together to attempt to validate macroevolution. And, of course, this means that the advocates of materialistic Darwinism are the ones who are laboring under one of history's greatest delusions.

Quantum physics indicates that not only does 'matter' seem to dissolve into patterned vibrations at the most fundamental levels, it has become apparent that there is a structuring role played by consciousness. There is now much accumulated evidence that mind does exist separate from the physical brain and that the phenomena such as telepathy are not only demonstrable, but they conform to models of the Universe with non-local causes.

In other words, the world has changed under the materialist evolutionist's feet and there is much more to our reality than the naive realism upon which neo-Darwinism is based. The fact that most contemporary evolutionists still cling to the old-fashioned, crude and mechanical theories in spite of the well-known developments in other scientific fields is more proof of the religious character of their beliefs.

And here we come to an interesting idea: the difficulty for both believers in purely mechanistic evolution and the creationists is that any cosmology that is sufficiently explanatory of the phenomena we observe in our universe, has deeper dynamics and implications. The evolutionists and creationists both do not seem to be capable of the truly abstract, subtle thinking required to parse these implications. It is as though both types are confined within a set of cognitive restrictions that drive their perceptions, experiences and priorities. When we collect the data on these types of individuals - and they are found in all classes and professions - we find a certain common factor that has been identified as the 'authoritarian personality type' which we have discussed in the previous volume and again, above, in Ark’s discussion of the corruption of science.

{skip stuff}

We need to depersonalize intelligence from its egocentric roots and expand its meaning and application to include some fundamental characteristics of the universe in general. Neither intelligence nor information can be derived from random events because, according to the laws of thermodynamics, neither exists in that environment. And there is no practical point in deferring the origin of intelligence to the natural laws of nature because they are ruled by the 2nd Law and are the spontaneous tendency towards the equilibrium state and greater randomness.

It appears obvious that if the source of such intelligence could not derive from the fledgling biosphere itself (from within the random states of its chemical constituents), then it has to come from outside.

So, we come back to Information Theory. It may be that the laws of the Universe of Information may be quite the reverse of our own material world, and our material world may actually be embedded in, or extruded by, such a hypercosmic realm.

We cannot look for the source of such intelligence within the known natural order as reflected within the laws of nature, therefore the intelligence that characterizes life on our planet must have been imported as an integral part of its phenotype vehicle – the primitive system of life implanted her billions of years ago.

THE DESIGNER

It seems obvious that the only kind of designer that could manage to overcome all of the difficulties of designing a biological system of life, and who was able to seed the planet with billions of prokaryotic and eukaryotic cells 3.8 billion years ago would be an intelligence that is not constrained by space and time. No ordinary ET civilization will do because if we consider such, we are faced with the same problem of “who created life on their planet?”

The question of the source of an intelligence that chronologically must precede human intelligence is a complex and controversial issue. One must postulate the existence of a Primary Universal Intelligence” that would both precede and could give rise to the source intelligence responsible for the design of the Living System.

The fact remains that from our limited temporal perspective, the universe indeed defies our common sense. It is not the theories of reality that are weird, what is abundantly clear is that it is the reality itself that is weird.

Despite the compelling evidence of design of the Living System, why would it be necessary to assume that the intelligence that gave rise to life on our planet would have to have had the form and function of our kind of biological life? In fact, it seems obvious that it would only be a “higher” kind of life that would have the faculties and capabilities of doing so. That is, there should be no imperative to constrain the designer to a mere biological entity or entities. The logical definition necessary for a designer of anything is that it has the necessary intelligence and skills to accomplish the task. Is there something special about biology such that our kind of intelligence can only exist within its wetware format?

Intelligence is the reciprocal of randomness and therefore cannot be derived from it. The physical universe is entropic under the firm grip of the 2nd law. For living systems to exist, the intervention of intelligence is required. It seems that what we must conclude from a systems analysis as that done by Bryant Shiller, is that there exists a Primal Core Intelligence in our Universe ultimately responsible for the design of any systems in that universe, including biological life.
We must differentiate between a core intelligence and laws of nature. Random processes adhere to the dictates of the 2nd law of thermodynamics, whereas intelligence and its products can be considered as selective promoters of order by channeling energy in ways that defy those dictates (decoupling entropy energy from entropy order).

Thus, the intelligent designer and its own history need have nothing in common with our kind of biologically evolved species intelligence. It is sufficient simply to postulate its prior existence. The attainable proof of design must exist within the design itself. And that evidence of design is all we need to validate to know the origin of life on our planet. The body of evidence within the system itself may be the ONLY tangible evidence of the existence of the designer that we may ever have occasion to experience. The designer may be logically unknowable, not so the evidence.

WETWARE INFORMATION SYSTEMS

It is impossible to perform useful work without an input of both energy and information. But, as noted, machines can convert energy into information and information into energy. This leads to some interesting thoughts in terms of human beings as receivers and transmitters.

I already posed the question above: what happens if our knowledge and/or beliefs are orthogonal to the Truth? Another way to think about this is: what if the information we add to a system is not information at all, but nonsense or lies? What will happen to the organization of that system? I discussed this problem in Volume I of the SECRET HISTORY OF THE WORLD in terms of physiological receptors on cells that are unlocked for the transfer of information by the chemical binding of ligands.

{Skip ligand discussion}

The important thing about this is, however, the comparison to information that is or is not accepted by the individual, society, or nation: is it accurate information derived from the natural processeses of receiving signals, decoding and interpreting them correctly, and acting based on organizing, information?

{skip}

Now, if we think of information as ligands, we can see that accepting as true something that is not, may not only block our ability to receive the proper messages of what IS true, it may even send contradictory messages with possibly dire consequences.

A human being, human societies and possibly, the human race at large, are organized structures loaded with information and receptors just waiting for the ligands of external information to come along and unlock cascades of appropriate responses. I think it is a dangerous proposition to think that these structures are not coupled in a tight way to our planet, itself and the planet to the solar system. It is a dangerous proposition to think that what happens on this planet as a result of human activities, is not sending a signal to the planet or even to the cosmos directly. It is also a very dangerous proposition to think that the planet, the solar system, and even the universe at large cannot and does not communicate with human beings; and cometary events – among many natural phenomena - may very well be one form of such communication. The question is: do we have adequate receivers and decoders?

{skip}

EVOLUTION AND COGNITIVE SCIENCE

In this context, we come now back to the question was raised in the previous volume: is it possible that human beings actually attract destruction to earth by their socio-political structures and behavior?

{skip}

Evolution amounts to the continual adaptation of biological life to the changing biosphere of our planet. These conditions can change either very slowly or very quickly. In any given species, most particularly human beings, many small, unexpressed genetic changes can accumulate in a population that are damped down by other genes, or simply not important enough to make a significant, external change. This can go on for generations until a single additional mutation brings a whole suite of changes together and causes them to be expressed in a particular newborn. If they are adaptive to survival, they will be passed on vigorously. There are other variations in genes that are neither particularly adaptive or detrimental for a long time until one day, the biosphere changes, and something that is just one variation within a range of variations becomes crucial to survival. This Is explained in detail in Bryant Shiller’s systems analysis but I’m going to try to condense it here quickly utilizing two of the excellent graphs he created.

{skip graphs}

What has happened here is that, not only have the genes for cold adaptation been passed on, but also, entire suites of genes associated with the morphology and of that group of individuals, including their neurophysiology. If it continues to get colder and colder, the graph will continue to creep to the left until it reaches the biological limit at which point the entire population might be extincted. What you should note here is that the information conveyed by cold acts as an analog to a ligand binding to receptors of a population, i.e. individuals who then act as cells in the group, releasing their own cascade of information into the environment and the group at large.

Notably, it is obvious from this example, that biological species do not “adapt” in the sense of changes taking place within members after a change has occurred to the environment, but rather that the species is already prepared by having many biological variations present within the distribution curve so that a survival response to changes in the environment – information - are already present. A change within a species is not a “response” to the environment by individuals that “change and adapt”, but rather the selective survival of already existing attributes within specific individuals. When a dramatic event occurs, it is obviously too late for the species to try to “adapt.” What saves the day for the species as a whole are the subtle but consistent chance mutations and other changes that have occurred in the DNA of a specie’ organisms passed on via sexual reproduction and the incredible variety that can be manifested by genetic recombination. Additionally, there are the possible rapid mutations that can be imposed from cosmic sources; they may be minute, but taken in the context of the connectivity of genetic attributes, can be profound. These changes, however they occur, are the source of variation of individual attribute values within the species population. The larger the population, the more complete and continuous will be the distribution curve and more efficient the survival mechanisms built into the species. The survivors will then constitute the basis for reshaping the species genetic makeup. Considering that, it may even be indicative that a massive “kill event” is on the horizon when a given population increases dramatically and the Living System itself is aware and seeks its own survival by ensuring a wide variety species attributes.

When an organism survives a change in the biosphere, all of its genetic potentials also survive whether they are related to that particular environmental change or not. As mentioned above, we can’t exclude that there is some sort of relationship in terms of information. One or another of these attributes that might be irrelevant at the time, may prove crucial later with another change in the environment. And, it is only when the biosphere conditions that correspond to a species attribute changes that a “selection” process kicks in and has the effect of removing “selected” individuals from the gene pool, as well as their genes (and information) that failed. Natural “selection” essentially reflects the pressure exerted by the external environment on the various traits of a species which can be manifold.

Obviously, this system just described works at the psychological level as well. For example, famed astronomer, Fred Hoyle once wrote:

Science is unique to human activities in that it possesses vast areas of certain knowledge. The collective opinion of scientists in these areas about any problem covered by them will almost always be correct. It is unlikely that much in these areas will be changed in the future, even in a thousand years. And because technology rests almost exclusively on these areas the products of technology work as they are intended to do.

But for areas of uncertain knowledge the story is very different. Indeed the story is pretty well the exact opposite, with the collective opinion of scientists almost always incorrect.

There is an easy proof of this statement. Because of the large number of scientists nowadays and because of the large financial support which they enjoy, uncertain problems would mostly have been cleared up already if it were otherwise. So you can be pretty certain that wherever problems resist solution for an appreciable time by an appreciable number of scientists the ideas used for attacking them must be wrong.

It is therefore a mistake to have anything to do with popular ideas for solving uncertain issues, and the more respectable the ideas may be the more certain it is that they are wrong. […]

More than a century ago Alfred Russell Wallace noticed that the higher qualities of Man are acausal, like the Universe itself. Where human qualities have been honed by evolution and natural selection there is very little difference between one individual and another. Given equivalent opportunities for training, healthy human males of age 20 will hardly differ in their abilities to run at pace by more than 10 percent between the Olympic runner and the average.

But for the higher qualities it is very much otherwise. From enquiries among teachers of art, Wallace estimated that for every child who draws instinctively and correctly there are a hundred that don’t. The proportions are much the same in music and mathematics. And for those who are outstanding in these fields the proportions are more like one in a million. Having made this point Wallace then made the striking argument that, while the abilities with small spread like running would have been important to the survival of primitive man, the higher qualities had no survival value at all.

Over a span of 12 years spent in the Amazon and in the forests of the East Indies, Wallace is said to have discovered 30,000 new species off his own bat. He lived by shipping his specimens to an agent in London who then marketed them to museums. During most of the time, when he wasn’t writing epoch-making papers on biological evolution, he lived with primitive tribesmen. Wallace therefore knew a great deal about the modes of survival of primitive man, probably more than anybody else of his generation and probably more than anybody does today. His views on the matter therefore carry weight. What he said was that in his experience he never saw a situation in which an aptitude for mathematics would have been of help to primitive tribes. So little numerate were they that in 12 years he saw only a few who could count as far as 10.

His conclusion was the higher qualities, the qualities with large variability from individual to individual, had not been derived from natural selection.

Abilities derived from natural selection have small spread. Abilities not derived from natural selection have wide spreads. […]

I think the higher qualities must be of genetic origin, the same as the rest. The mystery is that we have to be endowed with the relevant genes in advance of them being useful. The time order of events is inverted from what we would normally expect it to be, a concept that is of course gall and wormwood to respectable opinion. The objection is that it explodes one’s concepts, raising all manner of new ideas. Which is exactly what respectability dislikes, because it is only in times of stagnation that respectability flourishes.

I would like to suggest that perhaps, there is a suite of genes involved with these “higher abilities” that Hoyle describes, that do have survival value and these higher abilities are those rare events that convey a great deal of information to us not only by virtue of their existence, but possibly, that is also their function.
 
continued from previous post:

SIGNAL DETECTION AND DECODING

In order to make my point, let me describe a recent study that is scientific enough in execution, but, as Fred Hoyle has rightly noted, “for areas of uncertain knowledge the story is very different. Indeed the story is pretty well the exact opposite, with the collective opinion of scientists almost always incorrect. … you can be pretty certain that wherever problems resist solution for an appreciable time by an appreciable number of scientists the ideas used for attacking them must be wrong.”

The experiment consisted in the recruitment of two groups of people, 20 in each group. One group consisted in self-described “believers in the paranormal” and the other group was composed of self-described skeptics. Two tasks were assigned. In the first, the subjects were exposed to brief glimpses of strings of letters that were sometimes real words and sometimes just random letters. The second task was to view quick glimpses of real faces or random combinations of facial features. (Note that each of these tasks use different areas of the brain.) A third run of the same tasks was done exposing the task to the left and the right eyes/visual fields separately. The objective of the participants was to identify a real signal from the noise. That is, was it a real word or face or was it just random letters or features that did not go together? The point of the speed of the sequences of images was to bypass the rational part of the brain.

The researchers counted the hits and misses and then assessed these figures as to whether the individual was just randomly wrong or right or, if they were more often right or more often wrong. Another parameter was whether they had a bias for false positives or false negatives. That is, did they identify something as being “real” when it was not, or did they reject something that was real as being not.

Then the experiment was repeated with a randomly selected half of the participants receiving a high dose of levodopa (a Parkinsonism medication that increases the dopamine level in the brain), and the other half, a placebo. The results were:

1) Without medication, the skeptics more often discared as noise what was really a signal.
2) Without medication, the believers more often saw a signal where there was noise.

This bias was equally strong for both, though in completely opposite directions. The study tells us, however, that overall, the skeptics were better at identifying the signal. However, with the medication, the skeptics became as bad at identifying signals as the believers who remained more or less stable in often seeing a signal where there was none.

The conclusion that the researchers drew was that “increased dopamine decreases one’s ability to separate valid signal from noise and makes one more likely to falsely identify noise as signal” which is a fair enough assessment. However, a signal does not a pattern make. Certainly, in some individuals, a single false signal can be developed into a false pattern and the individual can be led down the primrose path by their own physiology and subconscious worldview. However, this really wasn’t a study about pattern recognition which involves the rational brain to a great extent and usually requires a multiplicity of signals to be noted and added up and analyzed in the same way that a multiplicity of ligands must bind to a multiplicity of receptors before the healthy body takes note and action. And that is what is important here: the believers were better able to notice real signals even if they sometimes also noted false positives while the skeptics often discarded real signals. It’s easy enough to analyze a false positive and discard it as the believers could upon rational reflection the same way a neuron discards signals that don’t pass a threshold in numerical terms. But a skeptic who has not even noted a real signal has much less possibility of eventually coming to a rational assessment of a pattern, especially if the signals are small or weak. In other words, the skeptics are partly blind.

Thus, overall, it could be said that “believers” have greater potential for accurate reception of information signals, and ultimately, decoding them via pattern recognition. We can pretty easily see that this study actually created its own false bias from the get-go.

Evolutionarily speaking, being able to pick up signals is adaptive even if you assume some things to be signals at first which later turn out to be non-signals, that doesn't mean you won't be able to figure it out with reflection. What is important is being able to notice signals at all without thinking and then to be able to reflect and analyze and ultimately, add them up over time for decoding and thus receiving the information! If a person has instantly rejected things as noise that were, in fact, signals, no amount of rational reflection will cure that! Rational reflection then becomes nothing more than justifying being wrong. And, in the event one’s life depends on it, that person will be out-bred by those who can instantly recognize signals. Also, the fact that the skeptics got better at NOT rejecting things out of hand with the dopamine while the believers showed no change, indicates that the skeptics are the ones with a deficiency that can be corrected (at least momentarily) to a state where they have the possibility of not rejecting real signals.

SIGNAL DAMPING

So, there are rare individuals who may, in fact, be able to receive and decode information that comes to them from the environment and they may or may not possess other higher abilities that are involved in a tightly bound genetic relationship. The odds that the different kinds of higher abilities that Hoyle has identified as being rather rare always co-occur is remote due to genetic recombination via sexual reproduction; it can happen, but it is even more rare than the individual “higher abilities” themselves. Such an individual might be constantly picking up signals from the environment and running them through an analytical process at subconscious levels even before they reach consciousness to be dealt with more rationally. Those signals, taken together, may very well be the only way we have of decoding the information that the Cosmic Mind expresses in respect of its wholeness. It seems to me, considering the vastness of the cosmos, and the smallness of the events on our planet, most signals that convey changes in the state of the Cosmos (such as a falling tree) would be very, very small, nano-signals, even, so probably only larger scale events can be detected and even then, the signals would probably be weak and small. The information about the Adaptive Unconscious revealed in Timothy Wilson’s book STRANGERS TO OURSELVES and Daniel Kahnemann’s book THINKING FAST AND SLOW – both of which include numerous descriptions and reviews of scientific studies – it may even be that most humans pick up many, many signals that are read and analyzed by the subconscious system and never, ever make it to consciousness because the conclusions are suppressed by socially inculcated norms. As Hoyle noted:
It is therefore a mistake to have anything to do with popular ideas for solving uncertain issues, and the more respectable the ideas may be the more certain it is that they are wrong.

As we learned in the previous volume, the brain is designed to keep its stress down and the fear of being excluded from the society of one’s peers or being disapproved of by those in authority can cause actual brain pain and thus becomes our own jailer.

But still, it seems obvious that if the body’s adaptive system is noticing things and analyzing them and coming to conclusions that are never allowed to be aired, that can have an extremely deleterious effect on the organism. Repression serves to keep painful information out of conscious awareness. However, these understandings or memories don't just disappear; they continue to influence our behavior. For example, a person who has repressed memories of abuse suffered as a child may later have difficulty forming relationships. Sometimes we do this consciously by forcing the unwanted information out of our awareness, which is known as suppression. In most cases, however, this removal of anxiety-provoking memories from our awareness is believed to occur unconsciously. Not only that, it is not so much memories that are repressed as it is simply repressing signals and conclusions that might upset consciously held ideas and beliefs.

But it is not just psychologically injured people who have thinking problems. The growing body of research coming out of modern cognitive science reveals quite clearly that you have no real clue why you do the things you do or think the thoughts you think. Your brain is infested with bugs: beliefs and thought patterns that take you far from truth.

You don’t like that idea, do you? You may argue: consider what humanity has accomplished! The cities, the power, the technology, all the triumphs of civilization! In response, consider the fact that even great scientists make stupid mistakes, lock themselves out of their cars, forget their wallets at home, fail financially, marry the wrong partners and suffer horribly for years, diminishing their ability to think and work; some commit suicide or spend their lives in depression; some have psychotic episodes. So it is really not a surprise that the majority of ordinary people, those not gifted with great intellect or talent, are lousy at logic and filled with false beliefs while, at the same time, consumed with the need to be right all the time, to see yourself in a positive light behaviorally and morally. It is in the conflicts between your faulty rationality and your need to be perceived as good – even in your own mind – that the greatest lies get created as narratives to yourself as to why you do this or that, or reject this or that. Your brain is filled with cognitive biases: predictable patterns of thought that lead you to wrong conclusions and induce you to defend them even with violence. As we’ve already discussed, this is due to the fact that the brain seeks at all times to conserve energy.

Therefore, it uses “programs” to see and analyze things. These processes include heuristics, or shortcuts to think about things. Some heuristics are learned, some come pre-loaded in the human brain. And there is a wide variation in kind and influence of even these pre-loaded thinking shortcuts! Obviously, when your heuristics work, things are fine and your brain has saved energy. But when they don’t work, everything can get very bad very fast.

Then, there are logical fallacies. These are instances in which you are trying to come to a rational conclusion about a situation, but you skip a step or get turned around without catching it because your brain has been working heuristically. You end up coming to a conclusion without all the facts which may be due to either not being willing to consider certain things because you have pre-excluded them (like the skeptics who missed real signals) or because you simply don’t realize how limited your information really is (like the believer who acts on a single signal and thinks it’s a pattern). The end result is that sometimes you apply bad logic to a set of true premises, or you apply good logic to a set of false premises.

Consider what is called the Wason Selection Task. This little gem of a psychology test was invented by Peter Wason. Here is the challenge:

{skip image}

You are shown a set of four cards placed on a table, each of which has a number on one side and a colored patch on the other side. The visible faces of the cards show 3, 8, red and brown. Which card(s) must you turn over in order to test the truth of the proposition that if a card shows an even number on one face, then its opposite face is red?

As it turns out in repeated tests, not even 10% of the population can give the correct solution. However, once the solution is pointed out, nearly everyone slaps their forehead and says “Oh, yeah!” It was also found that when the same problem was put in a social context, and included a benefit to the test subject! For example: "If you are drinking alcohol then you must be over 18", and the cards have an age on one side and beverage on the other, e.g., "16", "drinking beer", "25", "drinking coke". Most people have no difficulty in selecting the correct cards.

The fact that most people could figure out the problem in the social context suggests that solving problems of social interaction were conserved in the majority of human beings because they were important to survival. That is: subjects demonstrated consistent superior performance when asked to police a social rule involving a benefit that was only legitimately available to someone who had qualified for that benefit.

In short, most human beings are designed to know and “obey the social rules” and have great difficulty working with logic outside of the accepted-norms context.

On the other side, it appears that 90% of the population are not able to utilize abstract logic. Big deal, right? Well, it might be because that is the kind of thinking that is strongly associated with scientific achievement. Ten percent, or less, of the population is responsible for the “benefits of civilization” that the other 90% enjoy and, to some extent, take credit for by thinking things like: “a human did that, I’m a human, therefore I could do that too so none of that cognitive science stuff that says I’m not in control of my thoughts and actions applies to me” which leaves out a whole lot of variables and gives many people a self-confidence in their ability to decide what is or is not true that they may not, in fact, possess. This tendency is present in everyone to some extent, but as we might expect, like any other species attribute, some representatives of the population exhibit extremes of this psychological quirk.

{Skip discussion of the Dunning-Kruger Effect and Pathocracy, coming finally to this}:

When the political leaders of those ancient times began to form coalitions with the religious leaders in order to ideologically support their cravings for domination and control and self-aggrandizement, it was the beginning of the end. The end result of the rampant imperialism manifested by the pathologically infiltrated Bronze Age civilizations was near total destruction of everything and everybody though certainly, as we noted in the previous volume, such cosmo-planetary phase transitions may take place over a protracted (to us) period of time. But, at some point, things can – and do – change very, very fast, on a very large scale, even in a single day, as Plato suggested in his story of Atlantis.

THE WHEELS OF DIVINE JUSTICE

Were people picking up the signals and decoding them? Did this obvious fact make an impression on anyone? It seems that it did because nearly all of the ancient stories of cataclysmic destruction speak of a time preceding the catastrophe when human society became corrupt and degraded. This is sometimes stated in terms of sexual immorality, but more often, in terms of greed and aggressiveness towards others, i.e. imperialism.

The distinct possibility is that the masses, suffering from repression of what their subconscious is actually receiving in the form of signals, then are driven to ease the brain pain that would be caused by disapproval from authorities and peers, are are thus far more susceptible to the manipulations of pathological types. Those individuals who are picking up the signals and decoding them accurately and, worse, trying to warn others, become the enemy of the pathological elite and all their formidable powers of propaganda are then turned on the repressed masses to mobilize them against the “prophets” and other suitable scape-goats that will distract them from their own dis-ease. Thus, the masses become engaged in the very things that transmit information back to the cosmos that is orthogonal to Truth (i.e. accurately decoded signals), which Cosmic Mind decodes as entropy/disorder and the lumbering machine of cosmic correction and balance shudders into action. Disorder must be destroyed. The wheels of Divine Justice may grind slowly, but they grind exceedingly fine and when it’s all over, the distribution curve reveals a massive shift. Those who survived fall into two categories: 1) those who read the signals and decoded them accurately and prepared to survive; 2) random, accidental survivors such as a group that might have been sleeping off a drunken spree in a cave. And here, we are talking about global events, not just the more localized Tunguska type assaults that may even be a series such as the Shoemaker-Levy events on Jupiter. In these latter type situations, obviously, the range of survivors is much larger.

So much for speculation.
 
Thanks for those excerpts; very interesting. Something that came to mind regarding the question whether human depravity attracts comets. Is it likely that such human activity is an epiphenomenon of larger cosmic changes? The inability to adapt to a new reality (new set of natural laws informed by cosmic changes) due to lack of receivership capability results in annihilation and comets are the cosmic agents carrying out the process. As things lead up to such an outcome, or "heat up", people without the ability to integrate the new information to reach a higher level of complexity in organization are instead driven by the energy towards what G called "reciprocal destruction".
 
obyvatel said:
Thanks for those excerpts; very interesting. Something that came to mind regarding the question whether human depravity attracts comets. Is it likely that such human activity is an epiphenomenon of larger cosmic changes? The inability to adapt to a new reality (new set of natural laws informed by cosmic changes) due to lack of receivership capability results in annihilation and comets are the cosmic agents carrying out the process. As things lead up to such an outcome, or "heat up", people without the ability to integrate the new information to reach a higher level of complexity in organization are instead driven by the energy towards what G called "reciprocal destruction".

I'm being amazed at how much our thinking is similar. Rather than being causal, I have come to think that our behavior acts as a kind of mediator (mediation = 'co-operation with') for natural processes that would otherwise be destructive (from our point of view) to humanity.

Maybe there's even a relationship to G's 'levels of man' concept. From a historical perspective, maybe on some level man 1, 2 and 3 recognized that survival depends on being able to 'control' his environment against threats from what appears to be an indifferent or hostile world or universe as judged from his perspective. Following his natural impulses only, he winds up misguided, applying man 1, 2 and 3 ideas of force against the environment and others when a better approach would have been to study, study some more, and learn how to read what's going on around him, from both short and long term views, and experiment non-destructively in order to exploit the consistency in the patterns of activity about which he learns.

Metaphorically speaking, if your goal is to cross a raging river to get to the other bank, it's better to cross diagonally with the current than to fight tooth and nail because you only see in a straight line from one side to the other.

I think a big lesson for civilization is that we (humanity at large) are co-creators within quantum universal processes where Nature has also got a lot of stuff going on, yet we are trying to exercise all the control over everything as if we own the playground, failing miserably at it and in denial over the consequences.

Of course, most of us on here know this, but I do suspect mediation is related to receivership capability in some way and I'm glad to have renewed my interest in Nagel's work for the time being.
 
Chapter 3 - Consciousness

3.1
"The existence of consciousness seems to imply that the physical description of the universe, in spite of its richness and explanatory power, is only part of the truth, and that the natural order is far less austere than it would be if physics and chemistry accounted for everything."

Galileo and Descartes did something during the scientific revolution in the 17th century that led to the current problem: they invented the concept of 'objective physical reality.' They distinguished between this external reality (extended in space and time, and which science could describe mathematically, in terms of size shape and motion - 'primary qualities') and subjective appearances assigned to the mind (color, sound, smell - 'secondary qualities'). These are how the world appears to human perception, and were excluded from the scientific study of 'objective reality.' But humans are part of the world, as are our perceptions and the central nervous systems that make perceptions possible. We're composed of the same stuff as the universe, and it appears that our subjective experiences are intimately tied ("probably strictly dependent") on what occurs in our brains. (Descartes, however, thought that mind was completely separate, thus, he was a 'dualist.' Another type of dualism is 'idealism,' "the view that mind is the ultimate reality.")

According to materialism, "only the physical world is irreducibly real." Various strategies have been tried to account for mind, e.g., conceptual behaviourism (in this, mental experiences are directly equated with behavior, dispositions, or are said to simply not exist - only what is observable and measurable is real). The mental states are no more that the things we can observe in order to assert that they occur, according to outside observers (in other words, they are "verificationist"). But they leave out the something essential: the actual firsthand experience of the subject: tastes, colors, emotions, etc. - "the inner mental state itself."

After behaviourism came the "psycho-physical identity theory," which states that brain states are mental states. So pain is the same as the physical event that occurs in the brain when someone is in pain, the same as H20=water. They had to explain how 'pain' and 'brain state' could refer to the same thing, "even though their meaning is not the same, and to explain this without appealing to anything nonphysical in accounting for the reference of 'pain.'" So they added a causal element: the inner state causes certain behaviour, and is caused by certain stimuli. But they still left out those 'secondary qualities.'

The problem with identity theory is that "H20=water" is a sound theoretical identity: "It means that water is nothing but H20." Plain and simple. It's fully explanatory. Once the physical properties of the brain state (just like H20) are known, this should be sufficient to account for the feeling of pain (just like H20 is sufficient to explain water). "But it doesn't seem to be. It seems conceivable, for any [brain state], that there should be [brain state] without any experience at all. Experience of taste seems to be something extra, contingently related to the brain state--something produced rather than constituted by the brain itself. So it cannot be identical to the brain state in the way that water is identical to H20." All this points out just how much difficulty materialists have explaining conscious subjects and their mental lives - "irreducibly subjective centers of consciousness." We probably need entirely new concepts to understand the connection between brain and mind (Nagel thinks the apparent 'contingency' is probably an illusion, "and that is in fact a necessary [i.e., part of the nature of the cosmos] but nonconceptual connection"). These currently unobservable elements would explain what otherwise seems incomprehensible, and would probably require a revolution on par with relativity. This dual physical (from the outside) and mental (from the inside) complexity might pervade the world.

3.2
Nagel offers a hypothetical argument: "if psychophysical reductionism is ruled out, this infects our entire naturalistic understanding of the universe." In other words, anti-reductionism is a highly "extravagant and costly" position to take. He begins with evolution. Even if materialism could give a good account of the origin of life, it must also account for the origin of consciousness. And any theory of consciousness must account for the fact that its appearance on earth seems closely dependent on the life forms in which it is developed. Evolution has to be part of the picture. So what kind of (evolutionary) explanation can account for conscious subjects? Consciousness is "logically distinct" from the products of materialism. If materialism can account for evolution and the development of nervous systems, it still can't account for subjective experience. And this complexity may be a causally necessary and sufficient for consciousness to appear in the first place, but again, that would require something else in addition to materialism.

We can't stop at just asserting a connection: eyes do not necessarily imply seeing, nerves feeling, ears hearing, etc. We need an actual explanation to understand why and how the cause (complexity) produces the effect (consciousness). The two must be explained together. Because materialism can't do this, it can't be the whole truth. Mind does seem to be biological, so "something fundamental must be changed in our conception of the natural order that gave rise to life" if we are to understand why consciousness "was to be expected or how it came about."

3.3
Assuming the fundamental intelligibility of the universe (i.e., that it is possible to make sense of it), it should be possible to explain it. But some things can't be explained that way--some things are just coincidence, e.g., four near relatives dying in close succession. Knowing the cause of an event (e.g., how each relative died), doesn't fully explain the coincidence--why it was likely to occur this way, and not another--unless we can discover some relation that makes it intelligible (e.g., a vendetta or genetic disease). "But systematic features of the natural world are not coincidences … Regularities, patterns, and functional organization call out for explanation." Recognizing them as such, we conclude that we don't know something, but that if we did, it would "render the facts intelligible."

As another example, when I type "3+5=" into a calculator, "8" appears. I know the cause, but can't explain it (e.g., the governing algorithm, programmed by its designer). Similarly, we can see cause and effect in evolution (increasing complexity as a result of natural selection, leading to conscious beings), but still don't have a full explanation or why it occurred in this way. If we ignore consciousness, evolutionary theory has to explain why it was likely that accidental mutations led to enough variation to promote evolution; why it was likely that matter evolved into life by chance (replicating molecules and ribosomes). In other words, they have to explain why it seems so counter-intuitive. However, If it can do that (right now it can't), it would still also have to account for consciousness.

If dualism were true, evolutionary theory wouldn't have to account for consciousness (they're totally different things), but it would still have to account for why evolution produced organisms "capable of being occupied by and interacting with minds." Evolutionary theory must be revised. It can't just state the observable fact that different animals have different consciousnesses, leaving that fact as a "mysterious side effect" of evolution. If the world is intelligible, there's got to be a better answer than that: "a general psychophysical theory of consciousness would have to be woven into the evolutionary story, one which makes intelligible both (1) why specific organisms have the conscious life they have, and (2) why conscious organism arose in the history of life on earth."

But a theory that could explain (1) wouldn't explain (2) if it used current evolutionary theory. It needs a "conjunctive explanation." For example, A explains B (e.g., knife wounds ['A'] explain why 4 people died ['B']; tapping "3+5=" ['A'] explains why "8" appears ['B']), and B has a consequence C (e.g., "4 members of the same family died"; "the calculator got the right answer"). But C doesn't explain WHY four members of the same family died, or why the answer is right. C remains just an assertion; explanation requires "some further, internal relation between A, B, and C (e.g., vendetta, programmed algorithm). "There must be something about A itself that makes C a likely consequence. I believe that if A is the evolutionary history, B is the appearance of certain organisms, and C is their consciousness, this means that some kind of psychophysical theory must apply not only non-historically, at the end of the process, but also to the evolutionary process itself." In other words, there must be some internal relation between the way evolutionary history (A) explains the appearance of complex beings (B)--the historical process--and the way consciousness (C) is a consequence of the appearance of these beings (B)--the non-historical aspect.

Such an evolutionary theory might include the following: consciousness plays an essential causal role in survival of later-stage organisms; these features are someone genetically transmitted; variation is simultaneously mental and physical; later-stage mechanisms should be preceded by earlier ones that create the conditions for their possibility. By rejecting materialism in this way, we're left with a mystery (which is one reason why reductionism exists--it's too hard to explain, so they try to sidestep or quarantine the issue). First of all, it's a mystery "about the relation between the physical and the mental in each individual instance, and second, about how the evolutionary explanation of the development of physical organism can be transformed into a psychophysical explanation of how consciousness developed."

3.4
So, a good explanation will have two elements: "an ahistorical constitutive account of how certain complex physical systems are also mental, and a historical account of how such systems arose in the universe from its beginnings." The historical part is the outcome of the constitutive part, which the history has to account for. There are two possible options for the constitutive (i.e., part of the nature/structure of the cosmos) part: reductive or emergent. A reductive (not to be confused with reductionist) account means the consciousness of complex beings will be explained "entirely in terms of their elementary constituents." Since the mental cannot be reduced to physical, these constituents will not be merely physical. (And since we're made of the same stuff as the universe, this implies that the stuff of the universe is itself not merely physical, to be discussed later on.)

An emergent account will explain the consciousness "by principles specifically linking mental states and processes to the complex physical functioning of those organisms" (e.g., central nervous systems). So, it's different from the reductive account because the connections only apply to the higher-order complex organisms, not the individual parts making up the whole. If evolution can explain the historical appearance of complex beings, it can be compatible with an emergent approach. But an emergent account needs to systematically explain the connection between mind and complexity, not just observe that they appear together.

But even if it did so, it implies that mental states are somehow present in organisms, and yet not grounded in the elements that make up the organism. It seems far-fetched that physical parts, simply by virtue of being combined in certain ways (and by chance, at that!) would reach a state that allows them to connect with 'consciousness.' Just as it's hard not to strive for transcendent understanding, it's hard to give up the assumption that whatever's true of the whole must be true of the parts. Even examples of new phenomena emerging at higher levels (e.g., the liquidity of H20) are grounded in their elementary components. Consciousness seems to be something completely new, however. If the world is intelligible, we need to look at the reductive account, a "general monism" (i.e., a unified base to the universe, not dualistic), where "the constituents of the universe have properties that explain not only its physical but its mental character."

Nagel quotes Tom Sorell: "Even if the mechanisms that produced biological life, including consciousness, are, at some level, the SAME as those that operate in the evolution of the physical universe, it does not follow that those mechanisms are physical just because physical evolution preceded biological evolution. Perhaps some transphysical and transmittal concept is required to capture both mechanisms. This conjecture stakes out a territory for something sometimes called 'neutral monism' in addition to dualist, materialist, and idealist positions."

This type of "systematic explanatory theory" holds that brain states ARE mental states (kind of like identity theory), but adds that "their physical description [is] only a partial description of them." Conscioussness isn't an EFFECT of brain processes (as in an emergent account); brain processes are MORE THAN just physical. And, as mentioned above, because we're made of matter (same as dead stuff), this implies a UNIVERSAL monism: a form of panpsychism--"all the elements of the physical world are also mental." Even then, this does not explain how specific combinations of this panpsychic stuff combine to give rise to the consciousness we see and experience, i.e., it doesn't satisfy the historical aspect on its own.

3.5
Moving on to the historical problem, what are the alternatives to modern evolutionary theory, if reductionism is indeed false? We have three possibilities here:

[list type=decimal]
[*]causal: evolution can be explained in terms of the elementary parts of the universe and their causal interactions governed by physical laws
[*]teleological: in addition to those laws, there are also "principles of self-organization or of the development of complexity over time that are not explained by those elemental laws" (i.e., parts move towards a goal)
[*]intentional: God constituted the universe in such a way that life would be possible. Just as the conditions of the universe make possible the creation of a jet aircraft, God made conditions for life, which he realized by divine intervention, perhaps by assembling DNA.
[/list]

Any of these can be combined with either an emergent or reductive account of the constitutive part, giving six options in total.

Causal historical / emergent constitutive: In this case, the universe would be strictly physical, until the appearance of consciousness, at which point it would then be physical and mental. If the mental element could then take on a causal role, and not just be a secondary effect of matter, "the causal process would cease to be strictly reductive." This would preserve standard evolutionary theory while acknowledging the irreducibility of mind. As mentioned above, however, it would have account for exactly how a type of complex organism is inseparable from its type of consciousness. And even then, the emergence of consciousness remains a brute fact: "essentially mysterious" (not intelligible).

Causal historical / reductive constitutive: As it is, materialism is causal and reductive (but doesn't take mind into account). So in that sense it's the least radical option. Just as the properties of fundamental properties make possible the formation of atoms, molecules, galaxies, etc., it makes sense to believe that the propensity for the development of conscious organisms was also there at the beginning. This implies monism or panpsychism. But even though it attempts to take the mental into account, it has its problems. It's hard to imagine the protopsychic parts accounting the development of consciousness in the way physical parts constitute the universe--they're postulated "solely because they are needed" and "apart from that, nothing is known about them." They're undetectable and their effects can't be predicted; physical atomism on the other hand seems natural, and the part-whole relation is "immediately graspable" (e.g., atoms > molecules > cells > organs, etc.). At this point, barring future advances, they make the world no more intelligible than it already is, as we can't imagine how mental elements would make up mental states the way atoms make up molecules. It's also difficult to explain the historical evolution of consciousness, and what part the protomental parts played.

Just as consciousness is both passive and active (we take in impressions as well as direct behaviour, as in vision), protomental parts would necessarily have an active component, implying some behavioural component of the protomental bits. So the experience of seeing would be inextricably tied to the presence of a visual system, and the development of such a system would give survival advantage, giving this monism a truly explanatory role in biologically evolution. But even if something like the visual system is somehow implied in the parts (i.e., passive impressions, active behaviour), it doesn't explain why they formed in the first place. Just like the standard evolutionary account, it can't explain how these organisms came to be, how sufficient genetic variations came to be. It's even more speculative than evolutionary theory, because it adds something completely unknown to the basic substance of the world. In other words, what is it about the protomental parts that makes the appearance of life at all likely? As Nagel concludes: "The idea of a reductive answer to both the constitutive and the historical questions remains very dark indeed. It seeks a deeper and more cosmically unified explanation of consciousness than an emergent theory, but at the cost of greater obscurity, and it offers no evident advantage with respect to the historical problem of likelihood."

3.6
These difficulties make the intentional and teleological alternatives more attractive. In the reductive/intentional account, God either creates beings out of protomental parts or creates a universe with the right initial conditions where the protomental parts will inevitably come about based on those conditions. But if we want a secular theory, there are only two options: efficient causation (i.e., the conditions of the universe just happen to be so that the physical laws give rise to organisms--in other words, just take God out of the equation), or teleological laws in addition to known physical laws. Contemporary science excludes teleology a priori, but it shouldn't. This may be a throwback to Aristotelian ideas, but Nagel is convinced it is coherent, as long as the teleological laws governing change over time, and tending towards certain outcomes, are not fully deterministic, and are "genuinely universal." Lacking other examples of the origins of life, we'd need to find something similar operating at lower levels.

If teleological outcomes are not to be arbitrary, they should also have some inherent value (discussed in Chapter 5). Is this possible without some divine being? Either the outcomes would have to be valueless, in which case the outcomes would be arbitrary, or the value of the outcomes would have to itself explain why the laws hold. "In either case, natural teleology would mean that the universe is rationally governed in more than one way--not only through the universal quantitative laws of physics that underlie efficient causation but also through principles which imply that things happen because they are on a path that leads toward certain outcomes--notably, the existence of living, and ultimately of conscious, organisms."

3.7
There's another factor to take into account besides the irreducibility of mind: the fact that human consciousness is active in both action and cognition, "with intentionality, the capacity of the mind to represent the world and its own aims." Nagel thinks this active quality is only possible with consciousness, and poses an additional stumbling block for materialism and accounts of consciousness. "I believe that the role of consciousness in the survival of organisms is inseparable from intentionality: inseparable from perception, belief, desire, and action, and finally from reason."
 
obyvatel said:
Something that came to mind regarding the question whether human depravity attracts comets. Is it likely that such human activity is an epiphenomenon of larger cosmic changes? The inability to adapt to a new reality (new set of natural laws informed by cosmic changes) due to lack of receivership capability results in annihilation and comets are the cosmic agents carrying out the process.

I think we may be justified in really looking at the question of the cosmos as a literal organism (the Cs suggested once that the comet cycle, brown dwarf cycle, and the Wave could be thought of in terms of "biorhythms), in which the comet cluster plays the effective role of an immune system. Perhaps we are part of the Earth's (or solar system's) hologenome, in which we contribute to that system in much the same way as our own native flora contribute to ours? If we as a species begin to collectively align with entropy in too abrupt a manner, we jeopardize the hologenome of which we're a part, and the cosmos needs to deal with us before we fatally injure our host. This seems to be the general direction in which people like Rupert Sheldrake and Mae-Wan Ho are headed (and speaking of (de)coherence, Ho has an interesting paper called 'Quantum Coherence and Conscious Experience here.)

On the topic of the organization of information in living systems, Richard Gerber describes an interesting model in his book Vibrational Medicine. It's based partly on William Tiller's work, so I'm not sure how much of a strike that is against it, but Gerber summarizes it on p. 147-8:

“[…] As the model implies, positive space/time matter can exist only at velocities less than the speed of light […]

The properties of such unusual particles travelling at supraluminal (faster-than-light) velocities are quite interesting. Whereas positive space/time matter is associated with the forces of electricity and electromagnetism (EM) radiation, negative space/time matter is associated primarily with magnetism and a force which Tiller describes as magnetoelectric (ME) radiation. We know, for instance, that the particles which make up the physical atom are electrically charged as positive, negative, or neutral. Electromagnetic theory predicts that magnetic monopoles – particles magnetically charged either North or South – should exist in nature. No one has yet successfully captured or repeatably detected magnetic monopoles. It is possible that if the domain of this particle is in tachyonic realms like those in Tiller’s negative space/time model, then our present measuring equipment may be inadequate (or insensitive) for the task at hand.

There are other interesting properties of negative space/time particles which have relevance to our discussion of subtle energies. Because all solutions to the Einstein-Lorentz Transformation at supraluminal velocities are negative in character, then negative space-time particles would have negative mass. In addition, negative space/time matter would demonstrate the property of negative entropy. Entropy is a term which describes the tendency toward disorder of a system. The greater the entropy, the greater the disorder. In general, most systems within the physical universe tend toward increasing positive entropy and more disorder over time, i.e., things tend to fall apart.

The most notable exception to this entropic rule of the physical universe is found in the behavior of living systems. Biological systems take in raw material (food) and organize these simple components into complex macromolecular structures (such as protein, DNA, collagen, etc.). Living systems display the property of negative entropy, or a tendency toward decreasing disorder of the system. They take in substances which are broken down to elements which are less organized, and then build them up into systems which are more organized. Living organisms take in new material and energy and self-organize them into complex structural and physiological subcomponents. One might say then that the life-force seems to be associated with negative entropic characteristics. (When a body dies and the life-force vacates the physical form, the remaining unoccupied shell returns, via earthly microorganisms, to its raw constituents, in characteristic positive entropy fashion.) The etheric body, a self-organizing holographic energy template, would also seem to demonstrate negative entropic properties [this is equivalent in effect with Sheldrake’s morphogenetic field which acts upon Ho's liquid crystal biological material]. The etheric body supplies the spatial ordering properties to the cellular systems of the physical body. This negatively entropic characteristic of subtle life-energies and the etheric template would appear to satisfy at least one requirement of Tiller’s negative space/time matter.

In other words, if "the laws of the Universe of Information may be quite the reverse of our own material world, and our material world may actually be embedded in, or extruded by, such a hypercosmic realm", then this material (particle-based) world is a subdomain of a larger (wave-based) hyperspatial matrix of information; it would be precisely the infusion of neg-entropic energy from this higher realm that allows biological organisms to successfully (if temporarily) beat the second law of thermodynamics in a way that pure matter can never do?
 
Just a random thought (still reading and trying to understand :P), our DNA is a quantum system (or semi-), and according to R. Penrose, our nervous system is also a quantum system that exhibit coherence properties (like lasers). I wonder if a reflexion on how DNA/brain quantum states as physical portals to consciousness within the framework of the information theory makes any sense. There is also the "negative temperature" cores within planets (according to the C's) which may be some quantum states that may be conduits of some sort. Will continue reading :)
 
This is exciting! I'm reading all this text and it's like a still-vague picture is building in the background.

I think Nagel knows or suspects an answer. It seems to be riding atop his writing, like a theme guiding its development.

I think these are clues:

Approaching Infinity said:
Chapter 3 - Consciousness
3.2
[...]
And any theory of consciousness must account for the fact that its appearance on earth seems closely dependent on the life forms in which it is developed. Evolution has to be part of the picture. So what kind of (evolutionary) explanation can account for conscious subjects? Consciousness is "logically distinct" from the products of materialism.

We can't stop at just asserting a connection: eyes do not necessarily imply seeing, nerves feeling, ears hearing, etc. We need an actual explanation to understand why and how the cause (complexity) produces the effect (consciousness). The two must be explained together. Because materialism can't do this, it can't be the whole truth. Mind does seem to be biological, so "something fundamental must be changed in our conception of the natural order that gave rise to life" if we are to understand why consciousness "was to be expected or how it came about."
[...]
An emergent account will explain the consciousness "by principles specifically linking mental states and processes to the complex physical functioning of those organisms" (e.g., central nervous systems).

So far, my impression is similar Shijing's and relates to the clues above; i.e., he seems to share some kind of understanding, or at least a view, of 'information in living systems' with other noted Quantumists.


-------------------------------


Shijing said:
This seems to be the general direction in which people like Rupert Sheldrake and Mae-Wan Ho are headed (and speaking of (de)coherence, Ho has an interesting paper called 'Quantum Coherence and Conscious Experience here.)[/url]


You're familiar with Mae-Wan Ho's work? :dance:


Shijing said:
In other words, if "the laws of the Universe of Information may be quite the reverse of our own material world, and our material world may actually be embedded in, or extruded by, such a hypercosmic realm", then this material (particle-based) world is a subdomain of a larger (wave-based) hyperspatial matrix of information; it would be precisely the infusion of neg-entropic energy from this higher realm that allows biological organisms to successfully (if temporarily) beat the second law of thermodynamics in a way that pure matter can never do?

Yes! I'm betting on it although I can't quite explain why.
 

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