“Without consciousness there would, practically speaking, be no world, for the world exists for us only in so far as it is consciously reflected by a psyche. Consciousness is a precondition of being. Thus the psyche is endowed with the dignity of a cosmic principle, which philosophically and in fact gives it a position co-equal with the principle of physical being. The carrier of this consciousness is the individual, who does not produce the psyche of his own volition, but is, on the contrary, pre-formed by it, and nourished by the gradual awakening of consciousness during childhood.” 106:528
As each year comes to a close, I generally try to spend some time reflecting on the events and experiences contained within that time frame, with the hope of gleaning some measure of progress brought about by my efforts to better understand and appreciate my place in the world. This past year has seemed to me to be as tumultuous as they come, with a number of epic challenges, difficult days, and wondrous moments of life-affirming experience, all wrapped up in both inspiration and exasperation.
Many of these experiences and events are deeply personal in nature, and involve aspects of my life which are clearly relevant to my topic here at “John’s Consciousness,” and while I have tried to include those which fit this description as much as possible in my blog posts during the year, I frequently find myself reluctant to do so, mostly because I prefer to express the deeper meaning of these events, rather than the particular events themselves. My main goal is to present my ideas in a way that might inspire others to consider their own lives and to reflect on their own experiences, rather than to simply describe mine.
Jung’s words at the top of this post are particularly powerful in my mind because they address one of the central themes of my own work—which is that the nature of physical being and the nature of our non-physical being are co-equal, and must carry the same weight in any comprehensive explanation of our human nature.
The collection of essays and quotes in the book I’ve been reading this year, “Jung: Psychological Reflections—Collected Works 1915-1961,” is rich with material for anyone wishing to explore the subjective experience of consciousness. His extraordinary insights and intellectual discipline in addressing the most important aspects of understanding our true nature as human beings results in some of the most compelling ideas I’ve ever encountered regarding our inner lives.
In particular, I have been struck by Jung’s concept of the archetypes of the unconscious—primordial symbols, images, and possibilities of ideas, inherited as members of the human species, Homo sapiens, which are of particular interest to me personally, since I have had numerous encounters with my own “unconscious contents,” and have developed some of my own ideas based on my appreciation of this interpretation by Jung.
“The great problems of life…are always related to the primordial images of the collective unconscious. These images are balancing and compensating factors that correspond to the problems which life confronts us with in reality. This is no matter for astonishment, since these images are deposits of thousands of years of experience of the struggle for existence and for adaptation. Every great experience in life, every profound conflict, evokes the accumulated treasure of these images and brings about their inner constellation. But they become accessible to consciousness only when the individual possesses so much self-awareness and power of understanding that he also reflects on what he experiences instead of just living it blindly.”
69:373f
Part of the reason that Jung’s words are so compelling for me, is that I have a fascination already with prehistory—before there were established religions during the Neolithic epoch, which began around 20,000 BCE, when some of the most interesting cave paintings were being done, although some were created as much as 35,000 years ago. Looking at the development of humans during that time and moving forward, we see that agriculture appeared around 10,000 BCE; irrigation and agriculture began in earnest in Mesopotamia around 5,000 BCE; the megaliths at the Stonehenge site began around 3,100 BCE; and the Neolithic period ended around 1,900 BCE, right before the beginning of the Bronze Age.
My fascination with prehistory stems partly from observing how the trends taking hold in our modern world have clearly resulted in the loss of the concept of mystery that the early humans accepted as simply being part of the way of our existence—explanations of the strange and inexplicable in prehistory had none of the restrictions or prejudicial roadblocks of modern thinking.
We tend to suppose in our current epoch that we have surpassed our prehistoric ancestors in every way, and while modern life does have an enormous advantage in almost every area of knowledge and accumulated wisdom, we seem to have lost that unfettered capacity for consideration of the mysterious and ineffable, so matter-of-factly assumed in prehistory. Jung describes the archetypes as:
“Living symbols that rise up from the creative unconscious of the living man. The immense significance of such symbols can be denied only by those for whom the history of the world begins with the present day.” 69:202f
We cannot lose sight of the existence of the mysterious and elusive aspects of our very human nature, for to do so would cut us off from what constitutes the very essence of our foundation as a self-aware and cognitively talented species. The early humans, in spite of possessing the very same physiological structures in the brain, took thousands of years to blossom into creatures with the capacity for creating symbolic representations of objective phenomena observed in the world included in the early cave paintings. It took thousands more years to develop grammatical languages to express those concepts, and thousands more years to develop writing.
As always, we are limited in our ability to describe our ineffable aspects and inherited foundational sources, since they are, in important ways, transcendent of the physical universe, but with a sustained and determined approach to the subject, we may eventually break through our current limitations.
I look forward to continuing to do research and to consider these ideas more fully in the coming year, and wish to express my gratitude to all those who visit and comment here at John’s Consciousness.
In the maelstrom of our daily subjective experience, within the confines of our everyday reality, everything seems so familiar. Unless we are on a vacation or traveling to an anticipated change in location, we awaken each morning and assume that the familiar will resume. And of course, it generally will.
We usually do not question what is familiar. During the course of a typical day, we do not challenge our perceptions of our reality…Usually.
But we must. The realm of possibility is infinite.
And how do we know? Well, we normally infer that what we witness taking place in the temporal world has a degree of predictability, based on our previous experience, but we are also aware that even the tiniest variation of the familiar can, under certain conditions, precipitate a radical departure from what has taken place before that moment. It doesn’t always end up as a radical departure, but it CAN.
Every nuance of experience can have components that are both familiar and unexpected, and oftentimes, what we expect becomes what we experience…until it isn’t.
Variables and potentialities can occasionally confound us and alter our experience. We cannot know, at any particular point, which variables may affect the outcome, and which will only delay or imperceptibly alter the result. All we can really say is that our reality is generally composed of variables and potentialities that are sometimes combined with what is familiar, as well as with what is commonly thought to be a matter of chance.
We see it all the time. Some variables involve practical temporal circumstances. The car breaks down. Traffic prevents arrival as expected. Power failures happen unexpectedly which prevent actions or reactions to take place. Flights are cancelled. We are unavoidably detained and miss a window of opportunity. We are delayed in equal measure with other events, which, in spite of the delay, begin just as we arrive.
We plot and plan with relentless precision and occasionally get it just right, but at other times, in spite of our relentless efforts, something goes WRONG. Sometimes, despite our efforts to avoid mishaps or diversions, something goes wrong, which unexpectedly ends up precipitating something that goes very RIGHT. What traditionally might constitute a diversion from the path, under normal circumstances, may end up being the very thing that needs to happen in order to achieve our intended goals.
Statistics often paint a picture or tell a story. Usually, when a sufficient number of the same actions produce similar consequences, predictable results can typically be expected. However, history is replete with examples of unexpected results from previously predictable outcomes. The smallest variation of temporal circumstances can either result in no significant change in the ultimate result, or it can end up altering the landscape of life for centuries to come. There is no way to know for certain.
There are ways, though, to improve the odds in our favor if we employ the “three I’s.”
Imagination
Utilizing our imagination isn’t just for storytelling and creating works of art. It is a vitally important aspect of the learning process and for discernment generally. What is it like to be another person? What will happen if we don’t attend to important matters? How can we overcome enormous obstacles or solve complex problems? We must imagine that something is possible before it ever will be.
Intuition
Without flexing our intuitive muscles, it becomes much more difficult to manage our confrontations with the unexpected. There are often subtle signs or vague intimations of the nature of our experiences hidden beneath the surface of our everyday reality. Our natural inclination to pick up on them can be honed with consistent practice; numerous failures to recognize them can be instructional upon reflection.
No one is born knowing all about the nature of reality or can become an expert in every subject. There simply isn’t time over the course of our lives to understand it all, but we can investigate and take advantage of the experiences of those who came before us, to supplement our individual experiences with knowledge gained by other experts.
For those who are blessed with at least nominally functional sight in both eyes, seeing what transpires in the world, depending on their viewpoint, can be either uplifting or painful. It is generally thought to be an advantage to see well with both eyes, and in most circumstances this seems like a reasonable assertion.
Unfortunately, there are also extreme cases within which one might actually wish to “un-see” a terrible sight, or perhaps regret having to deal with the memory of what was seen. It’s not always the case that “seeing is believing,” either, and we know that the eyes in our heads can be fooled through “slight-of-hand,” or other optical illusions.
We often neglect to associate what we see with our eyeballs with what we see with our “inner eye.” We process our visual experiences inside our brains, and may see things differently utilizing that miraculous instrument, if we give it our full attention, and combine our experience with the intellectual and cognitive capacities of our “inner eye.”
In spite of life’s numerous challenges, with careful planning and consistent effort, we can feel relatively optimistic about the outcome of our experiences. These actions can provide a degree of confidence in our own expectations, and in the expectations of others, that our efforts will eventually yield predictable results.
Work hard; save your money; and eventually you can afford to make financial choices that advance your goals. Faithfully attend classes; study hard; avoid skipping important tasks related to your course of study; and eventually you will obtain a diploma or achieve other advanced educational goals.
Relentlessly pursue the attainment of a greater understanding of what perplexes you; confer with experts; research relevant subject areas of a quandary, and, at some point, you will at least begin to understand it better.
There is an argument to be made for both dedicated effort to achieve a particular goal, and implementing a degree of spontaneity in our actions along the way, in order to reap the benefits of unexpected outcomes, made possible by engaging the realm of possibility, which exists at all times, within the parameters of our daily subjective experience.
Our three eyes—the two in our heads, and the one inner eye, combined with the other three “I’s”—Imagination, Intuition, and Investigation—can ultimately improve our experience and enhance our understanding.
Hope you enjoyed reading my most recent poem. I’ve been working on a video series of short snips of different subjects to try out the visual arts capabilities of my computers and other devices. I am putting together a preliminary sneak preview of the most recent video-series-in-progress.
I know that trying to control every aspect of the presentation is a fool’s errand, but for the first few videos in the series, I wanted to keep it simple and figure out how to integrate any future skill with this in mind. I enjoyed the process immensely, and there are a few hilarious outtakes that will probably survive should that ever become something of interest.
For now, I am focused on reading, research, writing, conjuring, getting through things. There is so much good in the world, and not everything is about mainstream media either. Some of the best reading anywhere happens frequently here at WordPress.com. Hang on out there!
There is a movement taking place within me and around me as the year progresses toward the autumn and winter seasons. It’s creating a degree of both anticipation and trepidation, which I find a bit unsettling. Even when we are anticipating the arrival of something wonderful, it alters our outlook if we are paying attention well enough, just as naturally as when we look ahead with some anxiety toward uncertainty or disruption in our immediate circumstance.
It has always been like this for me. Even as a young man I recall both the excitement of the arrival of new experience, especially when it is expected to be of a positive nature, as well as the fear brought about by not knowing what will happen, or how I might endure adverse circumstances. In my early youth, I was always reacting to whatever circumstances prevailed at the time, and rarely had any time to prepare myself or any idea of how to deal with those circumstances, beyond what I could conjure on the fly.
I was notoriously impulsive and spontaneous in most every circumstance, and often acted without thinking things through, no matter what the outcome might potentially be. This approach to living my life occasionally served me well when the outcome was advantageous in some way, but more often than not, my lack of sophistication and inability to mitigate my impulsive nature caused either me or someone else a degree of difficulty that was daunting in one way or another, and it took me many years to begin to understand why I always seemed to find out the hard way that my choices needed to be less impulsive.
Joining the military at age 20 was a turning point like no other before it, and although it forced me to implement a greater degree of self-discipline, once I became more confident and successful in that environment, I still wasn’t completely able to let go of my spontaneous nature altogether. I had finally stepped back away from the precipice of chaos, at least enough to be more measured in my actions, and the overall percentage of advantageous outcomes increased dramatically.
As a mature person in my thirties, it became a necessity to become more consistently reliable since I had become a parent to small children, and while I was able to provide for them sufficiently in the main, I constantly struggled with my own well-being in the process. Throughout my working life, even when I had achieved a reasonably stable and prosperous level of income, I constantly had to submerge my personal interests so as not to endanger the well-being of those in my care.
This constant back-and-forth condition was both frustrating when it held me back, and equally compelling when it led to a burst of progress toward my personal goals. The contrast between the two conditions was maddening at times, and there were moments which tested my resolve in both directions. It took me until well into my fifties to settle down enough to manage my general outlook in a way that didn’t undermine either my daily obligations or my personal well-being.
I know now, after many years of study and contemplation of the subjective experience of human consciousness, that in order to understand it and to move toward it, we need to realize that whatever the source of consciousness may be, it goes much deeper, and is more meaningful and profound than we currently suppose. This search I have been on all these years has clearly been aided by my willingness to be open to the experiences of my personal journey, even with all of its starts and stops—even with each step forward and back.
Just as it seems now, in consideration of our current understanding of the laws of physics and quantum theory, that the physical universe which we observe and study is reliant upon unobservable phenomena and additional dimensions outside of our direct perception—in part—a manifestation of non-material aspects—so too now, does consciousness appear to be, at its source, non-material. The difficulty then becomes, trying to discern how the non-material aspects of the universe and of consciousness affect the physical world and interact with our daily waking awareness of our existence.
Many philosophers and neuroscientists wish to express the phenomenon of consciousness as an emergent property of our brain physiology, and in doing so, eliminate any other possible avenue of exploration and explanation. We can certainly sympathize with this inclination in view of the enormous progress of the physical sciences generally, and of neuroscience specifically, that has been made without invoking any additional layers of existence or positing immaterial forces or energies that may contribute to the full understanding of both cosmology and consciousness.
Over the decades of my existence, what has consistently led me to be convinced to the contrary has been my own profound inner sense of something taking place within me, which informs me about my existence, in addition to my own personal physical experience of the world. To the extent that I have studied the physical sciences and the laws of physics, and read and listened to a host of great thinkers of human history, nothing I have encountered along the way has been sufficient to dissuade me from concluding that my own personal awareness—my own subjective experience of existence—my own consciousness—is perhaps the greatest source for acknowledgment and discernment about my existence that I could possibly hope to possess. There could be no more reliable source of inspiration or self-awareness for any of us than our own subjective experience, and while none of us is infallible or omnipotent, no other aspect of our awareness is more certain than our own experience of existence.
Anyone with generally good health and a reasonably stable physiology experiences their physical existence through the five senses, and processes the signals sent to their brains from the central nervous system as their waking consciousness, and so long as these physical systems remain nominally functional, our experiences of the world can be stored in memory, we can learn new skills, and generally remember most of the important knowledge we gain through experience. The mechanisms of brain physiology are indeed wondrous and fascinating to study, and without these important functions operating correctly, our ability to be aware and to be able to experience our existence can be compromised. One need only look to the pathologies present in the human population from disease, genetic defects, and serious injuries to the brain, in order to appreciate the importance of these systems in providing us with access to a functional and productive subjective experience.
What may not be quite so clear is the full understanding of how it is exactly that these functions are accompanied by our extraordinary subjective awareness. My whole life has contained an array of experiences and a keen sense of awareness of a level of existence that cannot be described in temporal terms, and several key experiences have provided me with an affirmation of my general notion that I have carried with me throughout, that everything we see, everything we do, every act, every nuance of experience, is made possible by a source which cannot be defined in material terms alone.
Especially during times of profound sadness and exquisite joy, during any of the many extreme circumstances that occur in our lives, we are more readily able to sense our closeness to this source if we are open to doing so.
Even on a much smaller scale, when we encounter other individual human spirits, with whom we immediately feel a sense of connection, even if they don’t recognize it themselves, we may become aware of our connection to THEM, in a way that is so clear and so deep, that we are able to sense something existent within them that connects us with no ambiguity at all.
The feeling of being connected to other like spirits, even when it is immediate and without precedent in our experience, can overwhelm us at times, making it terribly difficult to ignore, or to dismiss it as some sort of response to a biological process or instinctive reaction within us. In my experience, reviewing these episodes of connection that have occurred so often in my travels, gives me good cause to suppose, that what we generally attribute to basic instincts or biological imperatives, or even to our physiological responses to stimuli, all of it may well be a manifestation of an ineffable source which subsequently allows us to “instinctively” lean toward the awareness of non-material aspects of life in the physical universe. When we fall in love or when we feel enormously compelled to seek out certain situations or individuals or when we follow a hunch or are obsessed by certain ideas, all of these are indications of a connection to something larger than ourselves. Since we only have a limited range of responses that we CAN give, we tend to associate the brain’s activity as being the source of those responses, rather than recognizing the possibility that the source might be something else entirely.
We do not always choose to arrive on the path of destiny. We may avoid it at times it if we are determined to do so, but at some point, no matter how desperate we become or how clever we are, one way or another, the path will find us.
Occasionally, if we are truly on the path, the universe will rise up to meet us, and join us on the path. It may walk awhile with us, or it may visit unexpectedly for a short time and then go away. It may linger without saying a word, but when we walk our true path, the universe walks with us, even though it is a manifestation of something much greater and grander still.
Some may wish to suggest that the universe is already pretty darn grand just as it is—just as we see it. When we look up at night through our telescopes in the backyard or through a powerful earth-bound telescope or even while reviewing the feed from the Hubble Space Telescope, we will see a universe that is beyond grand—beyond a comprehensive description—defying all of our attempts to describe it. Because it is so vast, it contains vast quantities of the mysterious, and the wondrous, and the beautiful.
What we sometimes refer to as “the soul,” or “the spirit within us,” may actually be a reflection of the mysterious and profound transcendent aspect of the universe. We are a part of the universe, and the universe is a manifestation of something truly bigger than the grandest view through any telescope.
Along with everything we recognize and understand in that view, considering the universe even as a temporal physical structure, fully understanding the way it works seems, at least currently, to be beyond our grasp. Of course, even our vague understanding of what we can actually observe, even considering the parameters of our current cosmological knowledge; we do understand that what we DO know is only a fraction of what there IS to know.
A materialist view takes the position that what cannot be demonstrated to exist physically, or as the result of a physical process, is either irrelevant or based on speculation or supposition, and while we must acknowledge the limited ability of the scientific method to confirm the existence of phenomena or principles that are immaterial, this inability is not, in and of itself, a definitive indication that such aspects do not exist.
BECAUSE such aspects are not demonstrable empirically, in my view, increases the likelihood that they DO exist. Let me explain.
Let’s suppose for the moment that immaterial and ineffable aspects of reality are ESSENTIAL to our physical existence, and although they cannot be unambiguously demonstrated to be a part of our substantial physical reality, over the centuries, it became widely accepted that they do actually exist.
Our subjective experience of consciousness would be far less mysterious, and it would be taken for granted that these immaterial concepts and components are simply part of the foundation for the broad spectrum of human experience which includes them.
Under these conditions, the whole history of human experience, the enormous volume of literature, philosophy, religious ideas and inspirational scientific discoveries, all of it, would be considered a part of the unfolding of our experience of the world, and justify all of our efforts to enhance our survival, in order to gain a greater understanding of our place in the universe.
Now suppose that none of these ineffable elements and ideas have ever existed; since the dawn of modern humans, no other explanations were ever entertained for any reason. Only physical laws and demonstrable scientific ideas would be considered as being possible to explain the world and the universe.
Suddenly, our actual human history would no longer make any sense at all. Tens of thousands of years of that history would not contain an overwhelming volume of expressions of those aspects that have been recorded in every epoch, every culture, and every geographic region of the Earth since the dawn of modern humans. Reports and descriptions of such ideas would never have been made, and through the millennia, there would be only life and death and taxes. No reason to dream or hope for anything other than survival while we live, and no cause to ponder or wonder about anything until we die.
In such a world, our actual human history would be completely incomprehensible.
Unless we humans eventually discover some future method of explaining through the scientific method what is now considered “ineffable,” it only makes sense to approach these ideas with an open mind, and consider what might actually be possible. The main obstacle, as I see it, is the reluctance of many individuals to even entertain the concept of any sort of immaterial principle existing in the first place.
I get it.
Anyone with no experiential encounters with something bigger than themselves, with no sense of an existence beyond the temporal world of the palpable and the graspable could be blamed for being reluctant to embrace such ideas. Many materialists will cite “Occam’s Razor,” as the most reasonable approach to the most vexing issues in philosophy and science, which posits that the simplest and most basic approach to explain any phenomenon is usually the right one. While it is reasonable for those with no commensurate experience or encounter with anything beyond the five senses, to be skeptical of an existence or a feature of reality that is not accessible to science, simply because there may not be an empirical solution for the mysterious is, in my view, insufficient as a rationale to disregard other possible explanations out of hand.
Every experience and part of the path of my life up to now has been a preparation for and a prelude to what will now follow. Had my life taken a totally different path; had there been no spiritual awakening or serious temporal disruption to my otherwise ordinary life; had any of the pivotal events in my life turned out differently or had the resulting chaos resolved itself in some other more agreeable fashion, it is likely that none of the words I’ve written over the decades would have been recorded in any of the thousands of pages, represented by the numerous journals and digital files that I currently possess.
My life contains a piece of the answer. The events of my life have been part of a constant struggle to pursue the answers. The arrival of the Jonas materials back in the mid-seventies was pivotal to bringing me to a place where the answers would eventually begin to be revealed. All of the years since then have contained elements and components and pieces of the understanding that I continue to seek to this day.
The path of destiny is something I have eagerly sought to follow, and in equal measure, feared to tread upon. There have been times, when the path led to events and moments, that were as brilliant as they were desired by me, and at other times, which brought me to my knees in despair at my inability to follow in a way that it seemed I needed to go. The conflict within me would often swing wildly in opposite directions, and just as some degree of progress was being made, I would find myself paralyzed with either fear or uncertainty as to my course.
I struggled greatly with the pull of opposites. Going in the direction it seemed I needed to go, often presented such a challenge to my temporal life, that I was unable to commit to a particular course of action, and events in my temporal life often led me to pursue actions, which inevitably brought me to an awareness of essential elements, and precipitated startling revelations that were impossible to ignore.
The story of Jonas, as it has been revealed to me through the years, is an attempt to express not only the extraordinary nature of my connection to the ineffable and to the spirit of life, but as a metaphor for the struggle that we all face when the path of destiny calls. None of us can simply ignore the urgencies of temporal life, even when the draw toward our destiny is as compelling as mine was in the early days of my awareness.
As often as I pressed myself to surge forward into the abyss; as difficult as my temporal life became at times; in spite of the profound and formidable compulsion that descended upon me during those times—I was often thwarted in my attempts to override my personal interests sufficiently to abandon my responsibilities.
Within my own personal subjective experience of my own consciousness, it was often crystal clear to me what it was that I needed to do in order to satisfy the demands of my destiny, and it was rare that my own personal inclinations were at odds with the path as it was revealed to me. Had I been unrestrained by the circumstances of my personal responsibilities, many times the choices I would have made, would have been of a wholly different character.
Countless eons passed without awareness being possessed sufficiently in our species in order to develop an adequate mechanism for expressing that awareness. Even when the early hominids had acquired sufficiently complex brain architectures to support awareness, there was no established process for expressing it. It took many thousands of years of development to acquire that capacity, and tens of thousands more to devise methods of coherently expressing what was taking place within us, utilizing the acquisition of our newfound self-awareness, supported by the evolutionary architecture inside the brains of our fellow human ancestors.
“The evolution of life in the double direction of individuality and association has nothing accidental about it: it is due to the very nature of life.”
“Essential also is the progress to reflection. If our analysis is correct, it is consciousness, or rather supra-consciousness, that is at the origin of life. Consciousness, or supra-consciousness, is the name for the rocket whose extinguished fragments fall back as matter; consciousness, again, is the name for that which subsists of the rocket itself, passing through the fragments and lighting them up into organisms.”
“The effort we make to transcend pure understanding introduces us into that more vast something out of which our understanding is cut, and from which it has detached itself. And, as matter is determined by intelligence, as there is between them an evident agreement, we cannot make the genesis of the one without making the genesis of the other. An identical process must have cut out matter and the intellect, at the same time, from a stuff that contained both. Into this reality we shall get back more and more completely, in proportion as we compel ourselves to transcend pure intelligence.”
“On this new ground philosophy ought then to follow science, in order to superpose on scientific truth knowledge of another kind, which may be called metaphysical. Thus combined, all our knowledge, both scientific and metaphysical, is heightened. In the absolute we live and move and have our being. The knowledge we possess of it is incomplete, no doubt, but not external or relative. It is reality itself, in the profoundest meaning of the word that we reach by the combined and progressive development of science and of philosophy.”
—excerpts from “Creative Evolution,” by Henri Bergson, 1907
The world is neither simply what we perceive it to be, nor is it strictly a metaphysical mystery beyond our understanding. These two apparently opposing approaches to our understanding are, it seems to me, more correctly to be two components of the same conundrum. We tend these days to gravitate toward specialization in almost every arena of endeavor, and in doing so, we seem often to be missing the larger picture of what might be most helpful in increasing our understanding generally.
Mr. Bergson, who wrote extensively about the nature of matter and intelligence more than 100 years ago, even without the accelerated advances in knowledge we enjoy currently, correctly framed the question of how we might advance our understanding. We cannot simply focus on a narrow selection of material, intellectual, or spiritual criteria and cannot reasonably consider only one approach as sufficient to give us the broadest understanding. Mr. Bergson just wasn’t equipped enough by the technology of his day to take it further.
Today, we know more and understand better about the world in which we live, but we are still struggling to catch up on the broadest inclusion of ideas possible, and we must allow the full investigation to proceed in each of the three realms of material, intellectual, and the spiritual. It’s not possible to eliminate any reasonable approach just yet, but these three each have important components to contribute. It’s a generalization in terms of describing the issue, but we definitely need to expand our realm of possibilities to include a variety of approaches which just may support the others in some useful way.
Lots of new material is in progress here at John’s Consciousness, and I hope my visitors and readers will be patient with me as I navigate the path forward. I have been immersed in some of the most important and profound life works of my nearly 70 years of living this past year or so, and, like most of us, I feel like I just want to break out of isolation into something that truly matters. I’ve been developing a new approach to sharing my writing here, and when I am ready, I will begin to engage more fully with the content of my writings, and to share more fully the ideas which occupy my heart, mind, and soul.
According to Webster’s Unabridged Dictionary, intelligence is defined as:
noun 1. capacity for learning, reasoning, understanding, and similar forms of mental activity; aptitude in grasping truths, relationships, facts, meanings, etc. 2. manifestation of a high mental capacity: “He writes with intelligence and wit.”
In a recent study conducted at the University of Western Ontario, researchers acknowledged the limitations of current scientific research, but offered a basis for suggesting factors to consider. They “looked into the brain areas that are activated by tasks that are typically used to test for intelligence,” and reported their results–
“…based on the set of brain areas that might contribute to those tasks. However don’t get too excited, the methods used have severe limitations and we are still only at the hypothesis level. We do not know how these areas contribute to performance in intelligence tests and we do not know why they are activated and how they interact together to create the behavior.”
According to a recently published neuroscientific paper, “a broader definition was agreed to by 52 prominent researchers on intelligence:”
“Intelligence is a very general capability that, among other things, involves the ability to reason, plan, solve problems, think abstractly, comprehend complex ideas, learn quickly and learn from experience. It is not merely book learning, a narrow academic skill, or test‑taking smarts. Rather, it reflects a broader and deeper capability for comprehending our surroundings—‘catching on’, ‘making sense’ of things, or ‘figuring out’ what to do. Intelligence, so defined, can be measured, and intelligence tests measure it well.”
Reviewing the many related brain structures involved in cognitive functioning, researchers concluded that:
“…variations in these structures and functions may be “endophenotypes” for intelligence — that is, they might be intermediate physiological markers that contribute directly to intelligence. Therefore, genes involved in intelligence might be more closely linked to these variations in brain structure and function than to intelligence itself. In fact, in all studies to date, the genetic influences on these structures and functions were highly correlated with those on general intelligence.”
–excerpts from “The Neuroscience of Human Intelligence Differences,” by Ian J.Deary, Lars Penke and Wendy Johnson
There are a number of individuals today who are beginning to make associations between the technological advances of modern science and some of the ancient esoteric traditions like yoga, in an attempt to explain our subjective experience of consciousness:
“If hypothetical machinery inside neurons fails to explain qualia, (the ‘what-it’s-like’ quality of experience) must we then consider the molecules that make up the neuronal machinery, or the atoms inside the molecules, or the subatomic particles inside the atoms? Where is the difference that causes the qualia of subjective experience? A less problematic explanation is possible. German scientist, Gottfried Leibniz, postulated irreducible quanta of consciousness he termed ‘monads.’ Matter does not create consciousness. Instead, matter is animated by monads. It seems hardly a coincidence that Leibniz’ monads would perfectly fit between the moments of time that lead to Kaivalya, (Yoga term for enlightenment or nirvana.)
Ultimately, Kaivalya is an ineffable experience. But the claim of yoga is that it provides means to experience what is outside of the individualized mind. The experience of going through the center of consciousness and emerging, as it were, on the other side is very much one of turning inside out. In our ordinary consciousness we are turned outwards towards the world-image which we externalized around us.
In going through our consciousness the entire process is reversed, we experience an inversion…that which was without becomes within. In fact, when we succeed in going through our center of consciousness and emerge on the other side, we do not so much realize a new world around us as a new world within us. We seem to be on the surface of a sphere having all within ourselves and yet to be at each point of it simultaneously…the outstanding reality of our experience…is the amazing fact that nothing is outside us.”
–excerpts from article by DONALD J. DEGRACIA, Associate Professor of Physiology at the Wayne State University School of Medicine, Detroit, in EDGESCIENCE MAGAZINE #16 • NOVEMBER 2013
Recent research in artificial intelligence has begun to approach what might be described as a kind of tipping point, where the lines will likely begin to blur between what is clearly a type of machine intelligence, like the current offerings in robotics and self-driving cars, to something more akin to the kind of intelligence that talks back to you or responds in a more conversational manner like Apple’s “Siri,” and the Windows 10 offering of a personal assistant application called “Cortana.” Many of these innovations are built upon interest in the idea of eventually being able to develop the technologies surrounding A.I. to the point where they will function so much like the human brain, that communicating with them will be virtually indistinguishable from doing so with another live human person.
While this is an enormously appealing concept to our modern sensibilities, and currently fueling a huge amount of research in the industry, even supposing that it might be possible to produce a device or platform commensurate with the trillions of connections between neurons in the human brain, characterizing any resulting machine as either “intelligent” or “conscious,” requires us to re-examine what it means to be intelligent and conscious. Our current understanding of these terms, even as they apply to humans, is still not especially comprehensive or complete, and looking at the development of “human” or “biological” intelligence through the millennia, demonstrates a key component of the challenge in creating an artificial version that might qualify as equivalent.
Early humans and their fellow primates and mammals, along with all the various species endowed with sufficiently complex neural structures and central nervous systems, at some point, eventually possessed a brain or other neural configuration of adequate strength, size, and architecture, which allowed for the retention of memories, and for processing the sensory data gleaned through the available senses. These structures, from the most primitive to the most sophisticated, at some point provided the necessary support for adaptive learning or for acquiring a sufficient degree of species-specific abilities, in order for the organism to make efficient use of that information, and to produce a range of results, commensurate with their species-specific capacities and habitation, which enhanced their survival in their respective environments.
Once our ancient ancestors reached a certain level of development, through the integration of incremental evolutionary changes, they achieved a nominal degree of enhanced cognitive talents, attaining a sufficient capacity for what we describe as “human intelligence,” which eventually led to the ability to reason and plan well enough to override emotional distractions, needs and desires, and to awaken to a penetrating level of subjective self-awareness. As any parent of a healthy child can tell you, intelligence does not appear immediately even in modern human children. In spite of advantageous circumstances and environments in which these amazing cognitive human creatures develop, it still requires a minimal degree of relevant experience in the world to accumulate a useful and functional knowledge base, to hone learning skills, and to be able to draw on a collection of memories, which enhance whatever cognitive, genetic, and other physiological resources they might bring to the process.
As a consequence of the random combinations of chromosomes in the human reproductive process, there is a sufficient degree of diversity in the general distribution of combinations available to the human genome, so that each human child has a relatively unique set of circumstances genetically. This diversity is necessary for the health of our species, and as a result, we observe a full range of endowment, which can result in bestowing our descendents with a general baseline capacity for the development of cognitive efficiency, or at the other end of the spectrum, a potential for an enhanced intellectual development, right from the start. A vast array of cultural and environmental variables can either promote or inhibit whatever potential is present, and throughout human history, we have observed how a viable or disadvantageous environment, as well as individual initiative or apathy, can alter the equation in either direction.
It seems likely, in view of these mitigating factors, that it is through a combination of innate cognitive talent, genetic endowment, and environmental conditions that we see contributions to the general flow of intelligence either making a significant appearance, or faltering and struggling to gain ground, in much the same way as it has been since the earliest neural structures appeared in whatever creatures are still existent today. In every case, whatever degree of potential existed within a particular species, it was either successfully developed and exploited for survival, or ended up being thwarted by circumstances from developing successfully enough to sustain a niche for a particular species, resulting in their extinction.
Our challenge in the 21st century is finding a way to determine which contributing factors for increasing intelligence can be safely selected by humans for the most productive incorporation into what we are currently describing as “artificial intelligence,” or “machine intelligence.” Unfortunately, no matter what we are ultimately able to do, in my view, we won’t be able to incorporate our humanity fully into machines, nor will we be able to artificially endow them with the experience of “being human.” In order for us to be aware of our experience of existing as a human being, while clearly requiring a variety of nominally functional, finely-tuned, and integrated biological systems, each of which are essential currently, because there is so much more to being a subjectively aware human person, there must be something that it is like to be human, which cannot be precisely replicated by any technological advancement or created through sheer engineering genius. The subjective experience of human consciousness utilizes our very human capacity for intelligence, as well as our access to a penetrating awareness provided by an astonishing array of electrochemical processes in our miraculous brains, but what we are accessing is not PRODUCED by the brain, but rather it is PERCEIVED by it.
It’s interesting to me how some scientists and thinkers in all the various fields of investigation into artificial intelligence believe that it is simply a matter of achieving a sufficient degree of complexity in the structures we devise for the processing of the voluminous data necessary to be equivalent to the human brain, constructing a sufficiently pliable, flexible, and interactive software, driven by the necessary algorithms, and we will eventually produce a sentient, intelligent, and conscious machine.
In his fascinating and expansive book entitled, “The Universe in a Nutshell,” Stephen Hawking posits that if “very complicated chemical molecules can operate in humans to make them intelligent,” it should follow that “equally complicated electronic circuits can also make computers act in an intelligent way.” He goes on to say that electronic circuits have the same problem as our chemical processes in the brain, which is to process data at a useful speed. He also rightly points out that computers currently have less computational power than “a humble earthworm,” and while they “have the advantage of speed…they show no sign of intelligence.” He also reminds us that even with our capacity for what we call intelligence, that “the human race does not have a very good record of intelligent behavior.”
The possession of a capacity for intelligence of any sort, artificial or otherwise, is clearly not a “stand-alone” feature that is sufficient to sustain any species in and of itself. As we have observed throughout the evolutionary history of the natural world, constructing and sustaining a successful organism requires the development of a range of compensatory and complimentary abilities and potentials, commensurate with the designs and functions of a particular species, in order to achieve a requisite degree of balance.
In the case of Homo sapiens, our particular brand of human intelligence, as we currently understand it, appears to be primarily the result of human evolution and progress throughout our history as upright, bipedal, and increasingly cognitive beings. As a result, our species is apparently uniquely well-suited for our evolutionary niche, and dominates currently among the other living organisms, mostly for this very reason. While we share much in common with our primate and mammalian family of creatures, and bearing in mind that we are equally indebted to all living things and to the Earth itself for our continued ability to sustain ourselves, intelligence appears to exist in remarkably adaptive and unique ways in each of the various evolutionary paths for each family of species that coexist with us today.
It would be arrogant to suggest that our variety of intelligence is in any way superior to that enjoyed by other organisms on our planet, except in the context of its usefulness to our specific nature as humans. Our own highly-adaptive nature is fairly well-suited generally to the requirements of our species, and while one might reasonably argue that our inclinations and intelligence are lacking in one way or another, for the most part, even considering our limitations, foibles, and perceived deficits, human intelligence has managed to keep pace with the unfolding of our continued evolution thus far, and providing that we persist in developing and adapting to our ever-changing circumstances, there is cause for optimism in my view.
What we tend to miss in most of our estimations of what sort of artificial intelligence might emerge from our efforts to produce it, is that no matter what results are forthcoming, it will very likely be profoundly different than our own ultimately, in spite of how specifically we aim to recreate the mental processes and physiological structures of our own exquisitely adaptive brains.
Since the very first behaviorally modern humans walked the Earth some 50,000 years ago, there has been an enhanced sophistication in their cognitive talents and an expansion of brainpower brought about by a gradually increased utilization of the human brain’s extraordinary architecture. Fossil evidence of significantly more creative activities, like making tools out of bones, or markings and decorations on stones, which indicate a greater self-awareness and a capacity for symbolic thinking, began to appear at about that time, but there are competing ideas and sporadic finds that suggest it may have been possible even many years before that time.
In any event, once the capacity was reached it eventually began to appear more widely in the regional human populations, and advanced rapidly after that point. Considering the hundreds of thousands of years which it took for Homo sapiens to reach this point, it only took about 40,000 years after that early epoch to land a man on the moon. This rapid acceleration, comparatively speaking, includes an extraordinary development in syntactically grammatical language and abstract or symbolic thinking, and with thousands of years of experience to build upon, humans have made exponential progress in scientific technologies, as well as achieving a greater understanding of the Universe in which it all takes place.
Sadly, it seems we still have a great deal of work to do in bringing all the diverse cultures and human populations up to speed on how best to proceed along the lines of modernity.
Part of the reason for the disparity in advancement for every human population can be attributed to regional differences in cultural priorities and beliefs, a variety of socio-economic conditions, as well as a lack of resources or an imbalance in the availability of opportunities that exist worldwide.
However, the limiting factors in these examples alone are not sufficient to explain the lack of advancement in the wide range of humanity. Economic standards can be improved eventually with appropriate investment and attention to correcting whatever imbalances exist in the many regions that have them, and with a dedication to improving education and investment in forward-looking endeavors, we can help to provide the next generations with the tools they require to improve the status of whatever regions need it.
Beyond these material or phenomenal concerns, though, is the urgent need to understand and appreciate our responsibilities as the species that can alter the future for the better, or risk failing to do so through ignorance or apathy. We all have a part to play in the unfolding drama of life on Earth, and in order to promote a better future for all, we must be willing to do what is necessary to ensure that future generations are equipped to meet the challenges they will likely face.
Coming to terms with our true nature as evolved human beings, in my view, now requires a degree of attention to our “inner evolution.” With the rapid pace of the last 40,000 years as a guide, it seems clear that we have accomplished much in the phenomenal world of science and technology, and made great strides in coming to terms with our fellow humans, in spite of all the competition and adversarial relationships that exist among the countries of the world. The same cannot be said of our progress in understanding ourselves.
The broad range of human interactions these days includes just about every variety of cooperation and conflict that one could imagine. There are no limits, it seems, to what might possibly develop in both the promise and the peril represented by today’s modern humans. A significant factor in this uncertainty is the apparent lack of attention to our inner lives—what one might wish to describe as our truest selves. We spend so much time concerned about the events in the wider world of human society, and yet we often neglect to consider sufficiently the most important influential factor in all of human life—our own subjective experience of consciousness.
It may seem to us as though our own experience of our existence is less concerning than the events of the wider world, until we realize that every single event in the wider world is populated with each of us. Every participant in world events, from the lowliest individual to the heads of state and the most famous and celebrated individuals involved—each of us has only the same singular experience of our existence.
Even though our individual experience is only one of many, the ripples of consequences of the collective experiences of all, combine in every case to influence events in one way or another. Many times throughout human history, while the famous and celebrated have garnered much attention for their actions, and in many cases, rightfully so, none of those actions could have come to fruition without the participation of every individual involved.
Whether we are the leader of the free world or the least well-known and unrecognized participant in a crowd of thousands, each individual contributes a portion to every moment in the larger range of world events. We may never learn of the contributions of every individual in these events, but rest assured, if the majority of unknown spirits participating in an event can alter the outcome, as we see many times in large scale events, it is only possible with the combined strength of each individual.
How important it is then to bring to each endeavor we undertake the most aware and considered self that we can be! This then becomes our most important task, regardless of what our social status or prominence in the world might be.
Brilliantly blue sunlit skies combined with especially brisk winter temperatures this morning, and presented me with two seemingly contradictory experiences simultaneously. As I sat alone at my desk, sunlight streamed through the windows of my home office, and I could feel the warmth of its rays on my hand as the pen I was using glided across the page.
Wherever the shafts of light penetrated the room, objects in its path were gradually caught in the glow, and almost appeared to be lit from within.
In spite of this celebration of illumination, the room itself is usually on the chilly side this time of year, and when I briefly opened the window to investigate a problem with a recently installed fifty-foot Ethernet cable, I encountered a surprisingly robust degree of damage to the screens, apparently caused by one of the neighborhood squirrels.
Sure enough, not only had the animal penetrated the screens, but for some reason it decided to make a meal out of the wire which ran over the window sill.
It’s no wonder that there wasn’t any signal getting through, but even holding the window open for just those few moments reminded me that no matter how warm the sun appears and feels inside, winter currently reigns supreme in the world outside. It took me a few minutes to warm back up at my desk, and as I contemplated continuing with my work, I took notice of how the sunlit scene in the room had changed in just those few moments. The movement of the light throughout the day is subtle; even watching at length, I could not detect any motion at all. Only when I turned my attention temporarily elsewhere and then once again returned for another look, could I see how the area of light had shifted along the floor.
All of this activity resulted in prompting me to consider my recent review of three books by Dr. Robert Lanza, in which he describes at length his theory of Biocentrism. It’s fascinating reading if you are interested in human nature as well as the nature of the reality within which we exist. Since these subjects are both central to my own deliberations, I’ve taken a keen interest in exploring them.
Of particular note is the third book in the series entitled, “The Grand Biocentric Design.” The subject itself is quite complex and requires some appreciation for quantum theory and modern theoretical physics, but Dr. Lanza takes great pains to describe his ideas fully and his explanations are clearly written to reach a broad range of readers.
In chapter nine, Dr. Lanza gives a number of detailed and plainly written examples of how our perceptions of phenomenal events are not always revealing of the true nature of those events, and when I encountered the phrase, “If a tree falls in a forest,” I knew I was about to encounter ideas that would alter my own. He makes a reasonable case to reconsider the nature of sound, and points out that while sound waves created by a tree falling travel through the air, they are only “rapid, complex pulsations in air pressure,” and are “in and of themselves…silent.” Our brains respond to the vibrations of our tympanic membranes and convert those signals into specific sounds.
He rightly points out that “all sensory data is processed in the brain,” and even extends this idea to conclude that “time and space are projections created inside the mind.” He points out that we humans often “place ourselves in a radio-static mode, attuned to no sense whatsoever, lost in the internal world of our thoughts,” and concludes that:
“As far as we know, humans are the only animals who cease attending to their external awareness in this way, attending instead to our own thinking—or even, as you’ve done while reading this book—thinking about thinking.”
“…a part of us is connected to the dandelion, the loon, and the fish in the pond. It is the part that experiences consciousness, not our external embodiments but our inner being. According to biocentrism, our individual separateness is an illusion. Everything you experience is a whirl of information arising in your brain. Space and time are simply the mind’s tools for putting it all together.”
Indeed, the conclusions he puts forth give a great deal of weight to our experience of consciousness as being central to our very existence in the first place.
It has been a long and oftentimes tumultuous road from my beginnings as a human person, when I first realized that I could think and therefore know that I exist. In retrospect, as is often the case, I can see much more clearly how convoluted my path has been, and, in a way, how all the twists, turns, reversals, and leaps forward contributed to my current arrangement of predicaments and advantages. The tide has ever-so-slowly turned toward a modest increase in advantage, and away from the firestorm of predicaments which often characterized my youth.
As a mature person now, approaching my seventh decade of life, it seems that my fortunes have finally started to settle down a bit, and while opportunities for chaos still exist in some ways, my footing is far less precarious. I tend to consider alternatives more frequently now, looking ahead further than only a few feet in front of me, when it comes to choosing my actions.
What is still unchanged, after all this time, is my insatiable curiosity about the nature of my personal reality, and how it relates to the larger reality of both humanity and the cosmos itself. My intense interest in these ideas is a direct result of my desire to understand myself and the experiences of my personal life, which have been frequently inexplicable to me, or which presented me with profound questions regarding the cause and purpose of having them in the first place.
In the past months of isolation and distancing, I have spent a great deal of time considering the work I have already done and also contemplating the work I still have yet to do. In the months to come, I hope to share as much as possible with those who visit here and to encourage everyone to give some attention to their own individual experience of consciousness.
The New Year has unfolded in an especially tumultuous way so far, and the tides of wellness and illness in our country seem to be fluctuating wildly as the pandemic rages and the new American presidency gets underway, but underneath it all, in several important ways, there is a continuity of sorts that we can tap into if we simply take a few deep breaths and step back away from the extremes that have characterized the past few months.
No one could have known what would occur when the unwitting travelers carrying the deadly virus eventually started arriving in America and infecting others to such a widespread degree, spreading out eventually across the world. We can analyze the various responses to the virus in retrospect now, but ultimately, we have to deal with the circumstances as they exist presently. It seems, at least for now, that we know what we must do, and concrete steps to combat the virus are being taken.
The circumstances leading up to the violence in our nation’s capitol in early January are being thoroughly examined and analyzed, and although the reckoning with tracking down those responsible is underway, the indications are, from our national response to it all, that it will need to be addressed in a number of different ways, not just by seeking justice against those who carried out the violence.
Underneath it all are urgent matters which must also be addressed, not the least of which is the relentless barrage of misinformation that stoked the flames of outrage, as well as the extremists at the heart of the attack, who up until recently had been mostly an underground fringe element. However one wishes to parse the conversation surrounding who is to blame, it will be even more urgent to expose the root causes and take steps to reverse whatever maladaptation resulted when these components exploded into violence.
Regardless of whatever your political inclinations might be, and no matter what we determine in the process of investigating and responding to these urgent matters, we must resolve to make whatever course corrections are necessary and possible.
In my previous posting, I was trying to come to terms with the “daunting difficulties” and “serial struggles,” represented by the awful events of last year, before I knew about the uprising in January. The bitterness and division of the last months of last year, spilled over into the beginning of this year, but this past week, we began to see a whole new direction for new possibilities being shown by our new American administration. While we know that the climb back to a condition of constructive progress will be steep at first, in the long run, we have cause for optimism, and we can remain hopeful if we are determined to bring about a hopeful resolution.
Now more than ever, it also feels very important for me to continue my own efforts here in exploring and expanding our understanding of our true nature, as well as encouraging everyone who visits here to reconsider any limiting or narrow view of what may be possible in our efforts to enrich that understanding.
We can only make constructive progress in our society by being more inclusive with regard to our approach to differing viewpoints, and we can only expand our understanding of our true nature by deepening our awareness of what lies within us, and to explore our “inner evolution,” as I have described it, with an open heart and mind. It’s clear that our societal challenges have become of more immediate concern to us all, and must be dealt with urgently now, but it is equally important to attend to our inner life, and to connect to the core of our individual and collective being.
Within the context of world events, which includes the recent chaos and division within our own country and elsewhere, we are reminded how the full scope of those events can affect us, even if we don’t participate in them directly. This effect can also be felt when we seriously consider the events and discoveries throughout human history.
With the Ship of the Imagination hovering close by, host Neil deGrasse Tyson walks along the beach – a landscape which will one day surrender to the churning cycles of birth, destruction, and rebirth mandated by the laws of nature. COSMOS: POSSIBLE WORLDS on National Geographic. (Cosmos Studios)
I recently began reviewing the National Geographic series, “Cosmos: Possible Worlds,” the second edition of the original series, hosted once again by Neil deGrasse Tyson, telling the stories surrounding our current scientific worldview. I’ve taken great interest in the subject matter, which is often reflective of the vitally important events of history, and how they shaped our current level of understanding of the sciences. Much of what has occurred in the past has a direct bearing on our world today, and it is clear that without the efforts of those who came before us, our world might be dramatically different, and far less advanced in the degree of knowledge and wisdom available at the touch of a button, or the swipe of a screen.
In a review of the series by Steve Greene on Indiewire.com, he makes a keen observation about the importance of the contributions by our predecessors:
“Many of the individuals and groups that challenged and then shaped our perception of nature were rebels in their day, fighting against a majority that either distrusted them or were threatened by the lessons they sought to spread. “Cosmos: Possible Worlds” doesn’t pursue explicit parallels within our modern relationship to scientific ideas, but it nevertheless warns of the perils of both gradual and concentrated attacks on those who’ve dedicated their life to understanding the workings of the natural world.”
Here at John’s Consciousness, I sometimes feel as though I am also “fighting against a majority,” when it comes to the ideas I’ve expressed and the stories that I tell as I explore my own “inner evolution.” Over the last ten years, beginning in earnest in January 2011, I have documented the results of both my personal experiences and dedicated research related to those experiences and I have endeavored to formulate a coherent narrative that illustrates the combined efforts of more than thirty years of writing on the subjective experience of human consciousness.
After decades of research, study, and contemplation and having expended an enormous amount of effort and energy in the process of discerning what might possibly be behind our extraordinary human subjective awareness of existing as a physical entity in the physical universe, for me personally, as well as for many prominent thinkers throughout human history, the reality is that while our subjective experience of being alive requires the cooperation and integration of physical systems in order for our temporal existence to register with sentient creatures such as ourselves, it is NOT…and I repeat…NOT in any way certain, by any criteria or judgmental standard, that those physical systems are the absolute SOURCE and PRIMAL DRIVING FORCE responsible for that experience in the first place.
It is much more likely, in my view, that our physical existence is founded upon and derives its significance from a source as yet to be established with certainty, which may very likely require an extraordinary stretching of our intellectual and psychological capacities for establishing even the beginnings of a rational or empirical proof. Our current inability to demonstrate or define categorically the source of all Life and Consciousness does nothing to negate the possibility, whatever it is that defines it or explains it, that there may still be an ineffable and non-material source that produced all that we perceive with our senses, and all that we observe in the vast universe beyond the Earth.
In order to begin to understand how our subjective experience of being alive is even possible in the first place, we clearly do need to consider the gradual development of the complex macro-structure of the brain by examining the various stages of mammalian, primate, and hominid evolution, each of which contributed essential individual brain components, and how that development over millions of years facilitated the gradual sophistication of cognition and higher order thinking.
However, once these complex structures and extraordinary cognitive talents were sufficiently developed, it might also be possible to accept intuitively, that it then became possible to utilize them in accessing a much broader intellectual and psychological plateau, and to establish a connection to what we describe as human consciousness or “the subjective experiential awareness of being alive.”
This then allows us to hypothesize about the important contributions of specific emergent properties which are a consequence of the evolution and structural hierarchy of the network of various brain regions, while still allowing for the interaction with what C.G. Jung described as “the transcendent function,” or “non-physical substrates,” rather than characterizing the results as simply the “emergence of life and mind from matter.”
Beyond the decade of attending to these important areas of study and contemplation, I have also been fortunate to participate in a richly rewarding and mutually beneficial role as a grandfather to eight wonderful grandchildren, whose ages range from twenty years to two years along. In each of their lives, I have been present from their first few days of life, and in some cases, in the very first hours of their existence. A few of them spent their early years in our home, as their parents worked to establish their own homes.
Family life within the confines of my own dwelling are more or less routine and predictable, and the aspects which I find most often helpful usually occur in solitude, when I am purposefully choosing the activities for the day. Most recently though, I have enjoyed even more the privilege of being an occasional caretaker for the youngest of them all, a lovely young lady named Juliette. Given the circumstances in the world presently it seems impossible to feel anything but gratitude for the opportunity to do so. There is a kind of wisdom built into the human life cycle that brings grandparents together with their grandchildren, as they will inevitably become instructive to each other, in ways that might never be anticipated.
In spite of the fact that I am a little more than thirty times further along in age than her, it is clear that she has much to teach me. While I have already received much instruction from raising six children to adulthood myself, the dynamics of “grand” parenting are quite different generally, but I have been humbled by the astonishing and effortless power she has to inspire and delight.
My subjective experience while in her presence is so clearly demonstrative of the existence of Jung’s “transcendent function,” as well as the invisible bonds that support all life on this planet, and it gives me great encouragement to suppose that I am on the right path with my writing work.
In the months to come, I hope to expand on the ideas and previous efforts here in a way that will contribute in a positive way to my own understanding, and I invite my readers and subscribers to follow along as I navigate forward.
John's Consciousness 