Chapter 1: The Assumptions of Modern Reality

In contemporary society, we often overlook a fundamental assumption: that reality is objective and can be reduced to mere physical components. Materialism, which dominates our worldview, offers a seemingly limitless freedom that paradoxically restricts genuine individualism. This leads us to regard aspects of the universe—such as beauty, awe, and goodness—as mere subjective experiences, devoid of intrinsic meaning. For instance, beauty is often dismissed as nothing more than an epiphenomenon arising from chemical processes shaped by evolution, lacking any deeper significance in an indifferent universe.

Neuroscientists frequently describe consciousness as an "illusion." Philosopher Daniel Dennett referred to it as "the mind’s user illusion," while neuroscientist Anil Seth delivered a TED Talk entitled “How the Brain Hallucinates Reality.” Ironically, our understanding of the brain is grounded in assumptions about external realities, as much as it is in internal mechanisms. The elusive nature of consciousness presents a challenge to scientific inquiry, yet it does not deter these assertions.

The belief that reality must be measurable to be valid is deeply entrenched. We often conclude that beauty cannot be "true" because it is subjective and cannot be quantified. However, at all levels of physics, the observer plays a crucial role in bridging the potential with the actual, making their contribution essential to our comprehension.

To illustrate this complexity, consider time. We perceive time as a measurable dimension, even though Einstein demonstrated its relativity to space. Yet, time is inherently subjective, influenced by experiences and altered through various states of consciousness, including the effects of psychedelics or anesthesia. Since our perception of time is intertwined with consciousness, this relationship remains largely unexplored.

The challenge lies in reconciling subjective experiences with evolutionary explanations. Concepts like transcendence, music, and beauty cannot be easily categorized as evolutionary benefits unless we view them within the broader context of consciousness.

Thus, the limitations of evolutionary theory stem from its quantitative, objective framework, which struggles to account for the richness of qualitative, subjective experiences. One perspective posits that such qualities are meaningless, akin to exhaust fumes, while another suggests that reality itself possesses inherent qualitative properties.

A hint of this notion is emerging in contemporary discussions of panpsychism, notably advocated by thinkers like Philip Goff, who asserts that consciousness is a fundamental aspect of reality. However, this argument lacks nuance; Goff states that while socks themselves are not conscious, they are composed of elements that are. This raises questions about the true meaning of "consciousness." Essentially, Goff’s panpsychism appears to be a materialist approach attempting to sidestep the enigma posed by consciousness.

What is truly needed is a recognition of the validity of subjective experiences. Beauty, wonder, and the yearning for goodness resonate with us on a personal level; they are subjective yet profoundly real, creating a sense of belonging.

A common critique argues that beauty lacks causal properties independent of human perception. While we can measure the effects of time on physical entities, the beauty of a nebula does not contribute to its causal essence. Although the allure of a nebula might inspire artistic expression, a reductionist view would attribute this beauty solely to biological responses rather than acknowledging any intrinsic quality.

However, the assumption that causal reality represents the truest aspect is questionable. Elon Musk's musings on simulation theory suggest that we might not inhabit "base-level reality." Causal chains do not inherently justify the existence of their components; the relationship among them does not elucidate the essence of their being.

Ultimately, conclusions drawn from these reflections may also be subjective. Yet, as I grow older, I find it increasingly difficult to accept that beauty is merely a product of arbitrary perception. Physicist Eugene Wigner once asked, “Where in the Schrödinger equation do you put the joy of being alive?” Naturalist John Muir eloquently expressed a sense of interconnected beauty when he wrote:

…when we contemplate the whole globe as one great dewdrop, striped and dotted with continents and islands, flying through space with other stars all singing and shining together as one, the whole universe appears as an infinite storm of beauty.

Such sentiments seem increasingly discouraged today. We are expected to rationalize why evolution favored the traits that evoke our appreciation for beauty, longing for distant nebulas, and the ways our genetics communicate these experiences through survival mechanisms. But perhaps we are already aware of a deeper truth.

Section 1.1: The Illusion of Objectivity

The pervasive belief in a materialist worldview limits our understanding of reality, often dismissing beauty and consciousness as mere illusions.

Chapter 2: Consciousness and Panpsychism

In the quest to understand consciousness, the emerging philosophy of panpsychism attempts to redefine our perception of reality.

The first video, "Iain McGilchrist & Sharon Dirckx • Brain Science, Consciousness & God," explores the connections between neuroscience, consciousness, and spirituality.

The second video, "Michael Shermer with Philip Goff — Galileo's Error: Foundations for a New Science of Consciousness," delves into the foundations of consciousness within the context of science and philosophy.