Spirits as Fundamental Truths

14 Jan

For clarity on this topic, see the following:

Saurian Dualism

Saurian dualism describes two fundamental objects. These objects are both spirits, albeit of vastly different scale. The definition of a spirit, as given before, is as follows:

A spirit is a choice function that exists where a choice is called for and it is impossible, even in principle, for the choice to be made by a deterministic algorithm. The magnitude of the spirit is equal to the product of the degrees of freedom of the total entangled choice to be made.

The large-scale spirit, G(x) is a choice function that decides the state of the entire universe down to the minutest detail. The small-scale spirits, P(x), act on much smaller scale sets established by G(x). Both types of spirits are made necessary by the existence of sets of propositions that would remain unresolved if not for the spirits acting to resolve them. All such propositions are inaccessible to any deterministic algorithm.

The state of the universe, which is an uncountably infinite set of propositions, cannot be resolved by a deterministic algorithm because of the scale of the set of propositions and the dynamism of their interactions. It appears that both the scale of these propositions and the dynamism of their interactions must be the largest possible cardinal number.  It is important to realize that nothing “generates” G(x). The necessary qualities of the requisite choice function diverge to G(x). The law of the excluded middle dictates that there are no undecided propositions. Therefore, the universe must be completely decided. However, it seems inescapable that the universe, as a whole, must have three characteristics. The first characteristic is that it can have a number of possible configurations that are equal to the largest possible cardinal number. The second characteristic is that the complexity of these configurations can be equal to the largest possible cardinal number. The third characteristic is that the configuration of the universe can have no internal contradictions. It is impossible for a person to even begin to comprehend what this entails. Nevertheless, this is the problem that arises. G(x) is the mapping of all these possible states to just one. It is tempting to think that the universe could simply have the requisite single configuration and be done with it. The problem is that remaining in one configuration is an ongoing proposition that also has an uncountably large number of possible solutions.  Nothing, absolutely nothing, just is. G(x) is not a conscious agent because that quality is essential for its task. It is a conscious agent because that quality is possible, and G(x) must have every possible quality.

The propositions that the P(x) spirits act on are inaccessible to deterministic algorithms because that is the way G(x) has established them. As I observed before, this was a surrealistically clever trick of design that challenges the limits of credulity. Yet, Bell’s theorem shows that they exist.

The sets of propositions that the P(x) act on are established as a series in which it is impossible for one proposition to be resolved until the previous proposition has been resolved. The procession from the resolution of one proposition to the next is what the P(x) perceive as the passage of time.

G(x) and P(x) are both fundamental truths of existence that are equivalent to the third law of Aristotelian logic, the law of the excluded middle. Consequently, the choices that these spirits make are also fundamental truths. Since the universe is the result of choices made either by G(x) or P(x), the universe, as a whole, is a fundamental truth. As such, it could be no other way.

The biggest obstacle to grasping this construct is our notion of time. It does not seem like a fundamental truth such as is resolved by the P(x) could exist that only becomes true with the passage of time. However, this misperception is quickly resolved when one realizes that our perception of time is actually the perception of P(x) spirits resolving sets of propositions in a particular order.  There is no time independent from the ordered resolution of propositions by P(x).

In a sense, this overall construct implies that the entire universe is deterministic. Yet, relative to the P(x) that has the task of resolving certain propositions in a particular order, the universe is not deterministic at all. The P(x) are the “truth” that determines what the resolution of the propositions will be.

This overall construct resolves the question of “free will”. It is true that P(x) have free will, but their free will is the determining factor in the overall state of the universe. Another way to look at this is to ask a simple question: “What is the relationship between a fundamental truth and that which it makes true?”

This also makes it clear why humans have struggled for so long with the construct of free will. It turns out that the obstacle all along was their perception of time. When one sees actions as taking place over a period of time, it seems like free will must be something that chooses what will happen in the future. However, the perception of past, present and future are misleading. Actually, in a sense, the past present and future are all part of a single construct. It is the sequence of choices the P(x) make that is free will. Relative to the universe overall, the choices are all already made. Relative to the P(x) one choice cannot be made until the prior choice is made, and their act of choosing is free will.

I realize that my own struggle with this overall construct is with the notion of consciousness being the emanation of a spirit, as I define it, and a spirit being a fundamental truth. A fundamental truth seems like a very “big” thing. I realize that the reason why I struggle with a spirit being a fundamental truth is that this raises the character of a spirit to such a seemingly high level. Like most members of western society, I have been inundated with the notion that humans and their existence are small and unimportant. However, the notion that the human spirit is, somehow, insignificant, is really not a reasonable idea.

Science is able to formulate rules to describe nearly everything that it encounters, but it struggles with human consciousness. That struggle alone is sufficient reason to suppose that consciousness is “big”. Also, our consciousness is really the only thing we can perceive. As some writers have put it, “Consciousness does not exist in the universe; the universe exists in consciousness.” When one lets go of the meme, implanted in our brains by such prominent writers as Carl Sagan, that human consciousness is far too “little” to be a fundamental truth, everything about my theory comes into focus.

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Langoliers and Transcription Factors

27 Dec

I have gotten so far away from any sort of empirical science with my ideas on Saurian Dualism that these ideas have taken on the character of what Extropia DaSilva calls “just-so stories”. Nevertheless, I feel a need to work out all the loose ends.

For clarity on this topic, see the following:

What Is Consciousness and Why Does It Matter

A Theory of God and Everything

Consciousness, A Simple Model

An Actual Theory of Consciousness

A Theory of Time

What Propositions Does Consciousness actually Decide

Saurian Dualism

Although the reason is somewhat obscure, I have become obsessed with the notion that spirits must remain completely separate from the “material” universe. However the description in my last entry suggests that they must have at least some contact with the material universe in order to delete paths that they do not follow. Also there is some question as to how spirits read the material universe in order to follow paths in it.

For these reasons, I have invented two new ideas: langoliers and transcription factors.

The term langolier comes from a Stephen King short story and a subsequent mini-series. In the Stephen King story, Langoliers follow closely behind the present and eat up the past.

Langoliers

Stephen King’s Langoliers from Mini-Series

The langoliers in my theory follow a history path right behind a spirit and make that path disappear behind it. They also make any paths disappear that are no longer blocked by the spirit. The moment a spirit comes to a fork in a path associated with quantum field collapse, the langolier is no longer blocked from access to that path and immediately destroys it well into the indefinite future.

Langoliers are not spirits, they are not conscious, and they do not have free will. They  are not material in the sense of the material universe. However, they have the property of being able to follow a physical timeline and also detect the presence of a spirit.

Transcription factors are the intermediary between the physical universe and a spirit. They transcribe the physical universe to the spirit so that the spirit can “see” what is going on without actually interacting with the physical universe. They also keep the spirit attached to and on the track of the physical universe. In this regard, they are very much like the transcription factors that read DNA and translate it into RNA.

Like langoliers, transcription factors are not spirits, they are not conscious, and they do not have free will. Nor are they physical.

Langoliers and TransciptIon Factors

Saurian Dualism

24 Dec

Since my theory of consciousness is more or less complete, I realize that, for reference purposes, this theory must have a name. I hereby officially name it “Saurian Dualism”.

For an understanding of Saurian Dualism, see the following in the order that they are listed:

What Is Consciousness and Why Does It Matter

A Theory of God and Everything

Consciousness, A Simple Model

An Actual Theory of Consciousness

A Theory of Time

What Propositions Does Consciousness actually Decide

Langoliers and Transcription Factors

Spirits as Fundamental Truths

I may eventually collect all of this together into one completely coherent entry.

What Propositions Does Consciousness actually Decide

24 Dec

Something that has been bothering me about my theories of consciousness and time is that there is a conflict between the notions that consciousness must necessarily be separate from the syntactical processing of the mechanical universe while, at the same time, it must also resolve something about that mechanical universe in order to be called into existence.

For clarity on this topic, review the following:

https://spikosauropod.com/2012/04/17/a-theory-of-god-and-everything/

https://spikosauropod.com/2014/04/25/consciousness-a-simple-model/

https://spikosauropod.com/2018/11/30/an-actual-theory-of-consciousness/

https://spikosauropod.com/2018/12/22/a-theory-of-time/

The problem goes something like this. Since the mechanical universe is syntactical and consciousness is semantic, consciousness cannot be a part of the mechanical universe. For this reason, instead of interacting with the universe, a spirit, which manifests as consciousness, merely traces out one of many paths according to the Everett interpretation of quantum field collapse. However, the whole reason why a spirit exists is that there are recurring propositions in the mechanical universe—which way the field collapses—that can only be resolved if a choice function exists to resolve them. A spirit is supposedly the choice function that resolves those propositions.

I get around the problem of a spirit interacting with the mechanical universe by having it merely trace a path in the universe and choosing a path when it comes to a split. However, if the spirit merely chooses a path, it is not deciding anything but its own course. It does not influence the universe at all. However, if the spirit does not choose anything but its own path, it is not made necessary by the need for a choice. A spirit is rendered useless if it exists only to resolve propositions that affect only itself.

For a while, I was content to assume that the Everett interpretation of quantum field collapse was only an interpretation and that, when it was convenient, I could switch back to the Copenhagen interpretation, but that kind of theoretic rationalizing is something I am trying to avoid. I am developing a theory that simply works.

What I propose as a remedy is that a spirit does not choose the path that the universe follows, but chooses which paths remain after it selects its own path. In other words, after the spirit chooses a path, the other paths that it does not choose disappear. It does not choose which path comes into existence, since all the paths exist initially. It chooses which paths go away.

Fork in Path

This not only solves the problem of what a spirit decides. It also solves a problem with thermodynamics. A principle of thermodynamics is that entropy can only increase. However, in the many worlds interpretation of quantum mechanics, the possibility that paths may converge creates the possibility that entropy will decrease. However, if every path that a spirit does not follow is “pruned” this problem goes away. Since the pruning continues through the point where the paths might have fused, the overlap no longer exists for either path.

This is the perfect solution. It means that the path the universe follows is not influenced at all by a spirit and the spirit is not influenced at all by the universe while, at the same time, it is called into existence to resolve a proposition in the universe.

It may seem at first that the fact that a spirit’s action removes the possibility of paths converging has an eventual effect on the path that the universe can follow, but actually it does not. The universe could not have followed that path anyhow due to the second law of thermodynamics. The choice that a spirit makes merely provides the mechanism by which the convergence is prevented. However, the fact that it performs that inevitable service, once again guarantees its existence.

Note that the spirit only chooses the path that the universe follows at points of quantum collapse. It has no influence on the syntactical processing that manifests as classical physics. The universe behaves exactly as it would have done if the spirit did not exist. However, at certain points where the universe would have split anyhow, and the split would have been probabilistic according to the Copenhagen interpretation, a spirit, in a sense, causes the deck to be stacked. It has no influence on the course of paths it does not follow, since those paths cease to exist. (Note that there is no observer in those paths, since the spirit has taken a different path.) There is no classical trace of the spirit having acted at all. A good analogy would be someone who always seems to get winning hands in poker games while there is no evidence, even in theory, that they have cheated.

To accommodate any “sum over histories” effects or quantum erasure effects, it is possible that the neglected path does not disappear until every possibility of it influencing the path a spirit follows has run its course.

A Theory of Time

22 Dec

While thinking about my theory of consciousness, I realized that it leads naturally to a theory of time.

For clarity on this topic, review the following:

https://spikosauropod.com/2012/04/17/a-theory-of-god-and-everything/

https://spikosauropod.com/2014/04/25/consciousness-a-simple-model/

https://spikosauropod.com/2018/11/30/an-actual-theory-of-consciousness/

Time is largely an illusion. It is our way of interpreting the process of proceeding through a set of ordered steps. This theory explains the form that those steps actually take.

Quantum Time

Consciousness is the manifestation of a spirit. I define a spirit as follows:

A spirit is a choice function that exists where a choice is called for and it is impossible, even in principle, for the choice to be made by a deterministic algorithm. The magnitude of the spirit is equal to the product of the degrees of freedom of the total entangled choice to be made.

Quantum events, prior to collapse, are the undecided propositions that spirits act on and choose an outcome for. The decision of one proposition leads naturally to another undecided proposition. If we interpret quantum events according to the Everett interpretation, spirits decide the outcome of these propositions by moving to one choice or the other. It is a spirit’s transition from one proposition to the next that causes the spirit to experience the transition of time.

It is important to realize that, in a series of propositions where one proposition must be decided in order to give rise to the next, there is no possibility of the series of propositions being decided all at once. The resolution of one proposition is required before the next proposition exists to be resolved.

Since the perception of time is the ordered transition through the series of propositions, the “speed” with which these propositions manifest and are resolved is not a meaningful concept. A moment in time is defined as the transition from one proposition to the next.

These “moments” in time are actually time “quanta”. A quantum of time is the transition from one proposition to the next.

It seems likely that a series of propositions must be considered “entangled” in the same way that particles can be entangled. This is why a particular spirit exists to move through the entire series. However, this entanglement is a “cascading” entanglement that exists something like a domino effect.

It is possible that entangled events overlap both in “time” and space, giving rise to the spirit’s sense of the unification of the immediate past, present and future. This is in addition to the spirits sense of unity across space. Thus, there is conscious unity across space-time.

More Thoughts on Consciousness

3 Dec

After I published my last entry, I went back and edited it quite a few times. There are a lot of aspects to this theory and it is difficult to remember them all and get them in.

This theory is, from my perspective, a little past the stage plate tectonics was at when people first began to notice how the continents of North and South America seemed to fit together with the continents of Europe and Africa as if they were pieces of a jigsaw puzzle. I realized, as John Searle did, that the semantic nature of consciousness was at odds with the syntactical nature of the universe, and, low and behold, there was a mechanism available that provided the machinery so that something that is fundamentally different from the material universe could to seem to interact with it.

After I came up with the idea of a choice function that, in a sense, generated the universe, I realized that there were problems extrapolating it to smaller choice functions. How could a choice function that was forced into existence by the law of the excluded middle, somehow turn around and create a universe that still has “holes” that need to be filled by other smaller choice functions? Then, suddenly, I realized that Bell’s theorem provided the mechanism by which this could be accomplished.

Like Albert Einstein, I have often noted how remarkable it is that the universe seems to be designed as if it were meant to be figured out. What he said, precisely, was, “The most incomprehensible thing about the world is that it is comprehensible.”  The comprehensibility of the universe seems to be another characteristic, like the way that continents fit together, that hints at a deeper truth. That deeper truth is that we were meant to figure the universe out. The universe is a puzzle that was designed to be solved.

It is a tribute to the choice function I described in my last post that it was both able to make a universe that works, and one that doubles as a teaching tool. This is reminiscent of the DNA molecule that manages to contain the software of life, but is also its own hardware. When people invented magnetic tape that holds data, they were compelled to separate the hardware (the tape) from the software (the magnetized information). Nature found a way to combine the hardware and software and still get a better result.

Writing my last entry forced me to realize something that has been stirring in the back of my mind for many years. That idea is that there can be no real difference between a scientific law and a fundamental truth. Everything we see in the universe is somehow an outcropping of the fundamental truth that generates it. The law of the excluded middle is a law of thought, but so too is the statue of a gnome in your neighbor’s yard. Everything that you see is, at a deeper level, part of the fundamental truth of the universe. This realization makes it easier to accept the idea that everyone’s consciousness can be a fundamental truth.

This is an important aspect of my theory to understand. Consciousness is not a mechanism. It does not have any internal machinery. It is an axiom. It is truth. It may seem odd that a fundamental truth could come into existence 14 billion years after the universe came into existence, but that is only from the perspective of humans. If one looks at the universe top down instead of chronologically, one realizes that anything that happens in it is as much a fundamental truth as its initial state. Moreover, consciousness is not just a truth that begins at one’s birth and unfolds according to the initial state of that truth. It is a truth that manifests from the day one is born until the day one ceases to exist, even if the date one ceases to exist is at the end of time. This is not to say that the universe is deterministic. It may be true that the universe branches and that the branching is driven by actual free-will choices that, nevertheless, are fundamental truths of the universe.

An Actual Theory of Consciousness

30 Nov

This theory is an extrapolation of an observation I made earlier about the universe in general and how it extends from a universal choice function. In order to understand the specific case of the choice function that is human consciousness, it is necessary to start with the general case of the universal choice function. Only in seeing that this choice function must necessarily be conscious is it possible to grasp why the more limited case of the human choice function must be conscious.

For clarity on this topic, review the following:

https://spikosauropod.com/2012/04/17/a-theory-of-god-and-everything/

https://spikosauropod.com/2014/04/25/consciousness-a-simple-model/

It is often imagined that there could be a simple rule that describes the entire universe. Such a rule has been proposed by Stephen Wolfram in his book, A New Kind of Science. What Wolfram proposed is that the universe could be the product of something as simple as a cellular automaton. He even suggested an automaton, Rule 110, that he describes as being Turing complete and that could, in theory, encode anything that is computable.

However, as I have observed before, any notion of a simple rule that describes the universe runs into problems. In the case of a cellular automaton, although the rule is relatively easy to describe, this does not take into account all the implied parameters that are not described within the rule. In order for a cellular automaton to actually unfold, it must be represented on a digital computer. Digital computers have an intricate construction, require power and are of finite size. The automaton must be supported by the computer’s machinery and algorithms and it must constantly be told what to do and what not to do. The encoding of the algorithm must have defaults for what to do when the computer’s memory is exhausted.

Computer

This may not seem to apply to something like the universe, but actually it does. There is a temptation to think that the universe can have rules that it “just follows” and that nothing need support the rules in the sense of a digital computer. This is the fallback position of most physicists, but it is really a rationalization they make to justify not dealing with an essential problem of existence. Nothing, absolutely nothing, just happens. If the universe did not have some driving mechanism that keeps it on track, every juncture—actually every instant—would essentially be an undecided proposition.

The problem is bigger than that. If there were a simple rule that governs all reality, it would have, for all practical purposes, an infinite number of parameters. For example, will the rule be two-dimensional like Wolfram’s experiments or three-dimensional? Why not ten-dimensional or a trillion-dimensional? Will it be allowed to expand forever into whatever dimensional space it is supported by? What will happen if it somehow “runs into” itself? What will keep it following a particular rule and not deciding midway to follow some other rule? Do all of the parts of the rule proceed at the same pace? What is that pace? Are they governed by linear time? What is the nature of that time? Could there be more than one kind of time? Could the time be different for one part of the rule than it is for another part of the rule? For every “rule” there are an infinite number of “non” rules. When we say “if a then b”, we are also saying “if a then not c or d…or e…or f…or g.” Also, any rule we are likely to think of will require that we ensure the rule does not contradict itself at some point. Anyone who has attempted to design a board game like Monopoly will understand what I mean. Rules are inherently problematic.

It would be impossible for something as complicated as our universe to run smoothly without a consistent rule that is, realistically, infinite in scope. If you think you could come up with a simple rule that works for the entire universe, you are not looking deeply enough. You are not looking critically at all the implicit assumptions in such a rule. Also, if our universe did happen to have a simple rule that took everything into account and had no loose ends, it would probably be a universe that is repetitious or degenerate. Degeneration is a notable problem of cellular automata. Extensive study has shown that, almost without exception, they eventually run down and become repetitious or simply die. The simplest rule we know of that is inherently consistent is also the most degenerate rule imaginable: non-existence. Therefore, the most likely state of the universe would be that it does not exist.

Yet, the universe does at least appear to exist and it is, at least from our perspective, quite interesting. As conscious beings that are part of the universe, we see color and feel emotion. The universe is an interesting place.

Suppose, instead of starting with the observable universe and attempting to find a rule that describes it, we start, instead, with the most obvious default state of the universe, nonexistence, and try to construct a universe from scratch. Our immediate realization is that, for every possible attribute of the universe, we must make a choice. We must decide how many dimensions it will have. We must decide how large it will be. Will the dimensions curl in on themselves or will they stretch out forever? Will there be “matter” in this universe? Will the matter fill the entire universe or just part of it? How large will the area be that it fills? Every aspect of the universe has to be “chosen” before we turn it on and set it running.

The mere existence of the universe involves an immense challenge of choosing. In fact, there is a law of thought (of Aristotelian logic, to be precise) that applies here. It is called the law of the excluded middle. What it says is that, given a particular proposition, either that proposition is true or it is false:

For all p, p or not p.

The law of the excluded middle leaves no room for ambiguity. If the universe is to exist, it must be complete and perfectly consistent. However, this suggests that there must be some mechanism that decides what the state of the universe actually is. What I propose is that the law of the excluded middle is logically equivalent to a “choice function” that is capable of making the choice. A choice function is a concept from mathematics. It is a mathematical function that chooses one element from every set. There is an axiom in mathematics that says that, for any given set of nonempty sets, there exists a choice function that can choose one element from every set. What I propose is that this choice function must be a reality in the existential sense.

This choice function is not something that is “generated” by the law of the excluded middle. It is logically equivalent to it. In other words, this choice function is a law of logic in itself. This law is infinite in scope and dynamism because the potential universe is infinite in scope and dynamism. It is not a byproduct of complexity. It is the complexity. Moreover, since it quickly becomes clear that the possible choices for the state of the universe must be equivalent to the largest possible cardinal number, this choice function must choose from a set that is equivalent to the largest possible cardinal number. What could be called the fourth law of logic is a rule of magnitude equal to the largest cardinal number. Since this choice function must decide every aspect of the universe and, effectively, un-decide every non aspect, it must be infinite in every possible respect.

Since the state of the universe apparently includes the faculty of consciousness, the choice function necessarily is capable of making choices regarding consciousness, or at least the basis of consciousness. However, to ensure that its choices about consciousness are not ultimately contradictory at some point, it must have a complete command of the topic. If the choice function were something like an automobile mechanic that understands engines without actually being an engine, it might be reasonable to say that it need not necessarily have the faculty of consciousness. However, this choice function is far more intimately connected with the “machinery” it works on than a mechanic is with an engine. It must effectively “be” the machinery in order to design the machinery. Moreover, if it chose for itself to have the faculty of consciousness, such a choice would be within the scope of a choice function that chooses literally everything. It is reasonable to assume that the choice function has the faculty of consciousness. That the choice function has this faculty is essential to the rest of this discussion. If the choice function is capable of mapping consciousness and has a complete command of consciousness, it can reasonably be said to be conscious itself.

For a bit of added robustness, it should be noted that consciousness appears to be a natural attribute of a choice function. A choice function chooses, and it is everyone’s immediate sensation that what they do with their conscious mind is choose. Hence, the notion of free will. Choice is all about preference, and conscious perception is definitely associated with preference. “Liking” something is a definite aspect of the qualia that is associated with consciousness. If there was ever a mathematical match for the experience of a consciousness, it would be the axiom of choice.

Conscious Mind

Let us call this choice function G. The set of possibilities this choice function has to operate on are the set of all x. The actual choices that this choice function makes can be called y. Therefore, using some simple algebraic notation, G(x) = y. G is a mapping of all the possible states of the universe to the actual state of the universe, including all its aspects of time space, motion, consciousness, etc. G is the original “consciousness” that decided the state of the universe.

Apparently, this G chose that the universe contain smaller consciousnesses that we can call P. These are smaller choice functions that act on much more limited sets. However, choosing to include smaller choice functions would not have been as straight-forward as simply choosing them.  Apparently, G was able to choose the set of y in such a way that some aspects were left undecided in such a manner that P functions would have to exist to resolve them. Like the G function, P functions are logical rules. Therefore, they are fundamental truths of existence. It may seem strange that there could be so many fundamental truths. Similarly, it must have seemed strange at one time that the recipe for life could be approximately six feet of a particular molecule. Sometimes reality works on a scale that we, at first, find disconcerting.

This would not be an easy trick, since not choosing something leaves the problem of there being some initial undecided aspect of the universe. This still contradicts the law of the excluded middle. The initial choice function would have to have been surrealistically clever to get around this problem. It would have to have been able to choose a configuration for the universe in which everything is chosen, but in which  new unresolved choices naturally occur.

Interestingly, there are characteristics of the universe that fit this exact description. They are called quantum events. In quantum events, there are outcomes that are apparently decided by chance. It can be shown that it is impossible, even in principle, for these events to be decided by any deterministic algorithm. This result is called Bells theorem. What is says, succinctly, is that no physical theory of local hidden variables can ever reproduce all of the predictions of quantum mechanics. However, an outcome that is not chosen contradicts the law of the excluded middle and would void all logic. Thus, there must be a logical rule that closes the gap.

What I propose is that a P consciousness is a choice function, analogous to the choice function G, that decides these outcomes.

Note that these choice functions are not algorithms and, therefore, are not subject to Bell’s theorem. They do not “compute”; they are functions. They are mappings of possibility to actuality. They map the set of all x to some y. Since quantum events are entangled and can have any level of entanglement, this suggests a way to quantify such choice functions.

Since the initial choice function and these smaller choice functions are real in the existential sense, it makes sense to give them a name. For the purpose of this discussion, they will be called “spirits”.

These spirits apparently have magnitude. Since the quantum events they describe are naturally “entangled” the degree of their entanglement suggest a way to assign them a magnitude. The nature of spirits and the possibility of assigning them a magnitude suggest a possible definition:

A spirit is a choice function that exists where a choice is called for and it is impossible, even in principle, for the choice to be made by a deterministic algorithm. The magnitude of the spirit is equal to the product of the degrees of freedom of the total entangled choice to be made.

This is not merely a definition, but also a complete explanation. It is as complete as humans, with their syntactic methods of logical representation, are capable of comprehending.

I propose that human consciousness is a manifestation of these defined spirits.

It may eventually be discovered that human brains perform part of their function by relying on quantum randomness. It may also be discovered that this randomness is highly entangled across significant portions of the human brain. Moreover, it may be realized that there can be no hidden variables that account for the behavior this entanglement produces. This kind of entanglement is not essential to the existence of these choice functions, as will become clear further on.

That spirits are conscious is a natural extrapolation of the discussion above about the initial choice function. If the initial choice function included consciousness, it makes sense that these smaller choice functions could include it. Also, it seems likely that the purpose of allowing these smaller functions would be to also allow that there be additional consciousnesses. Finally, since the P functions are, in fact, conscious, it is a fore-drawn conclusion.

Consciousness appears to be at odds with the mechanical nature of the observable universe. The observable universe is demonstrably a syntactical process. Consciousness is semantic. John Searle showed in 1980 that a semantic process cannot be represented by a syntactical mechanism. Unfortunately, in an effort to seem overly formal, he constructed his proof, called the Chinese room argument, in a way that seems to leave logical holes. In fact, the general idea he is trying to convey, that a syntactical process cannot give rise to a semantic process, it sound. What he showed is that consciousness must be, in a sense, separate from the universe. It “observes” the universe and “traces” it, but it is not a part of it.

There is an interpretation of quantum events that gives a different perspective on quantum mechanics. It is called the Everett interpretation. In the Everett interpretation, what actually happens is that the universe splits into different paths.

Everett Interpretation

Since conscious spirits cannot be part of the universe in any mechanical sense, the Everett interpretation becomes critical for my theory of consciousness. What apparently happens is not that spirits choose which way the universe will go. What is more likely true is that all possible paths exist at all times and spirits choose which path they will follow. This is what occurs when we experience one path and not the other. Our consciousness is, in effect, choosing which path it will follow. This also explains the curious connection between quantum collapse and observation. As has been observed, observation does not cause quantum collapse. Nevertheless, collapse and observation are inextricable.

If it was possible for two spirits to choose different paths, they would find themselves alone in a universe where other expected manifestations of consciousness—other persons—seem to exhibit behavior that is inconsistent with consciousness. Therefore, it is most likely that all spirits are tethered and must follow the same path. This tethering is possibly another form of entanglement that takes place in the spiritual realm, and suggests that the total magnitude of a spirit cannot be measured by mechanical means. This entanglement may be related to the sensation some mystics have that all spirits are joined at some deeper level. It is impossible to say how many spirits are joined in this way or everything that is included. It may include all apparently conscious animals or even the entire “Gaia” of our planet or some larger region.

It is important to keep in mind that neither the notion of quantum field collapse nor the Everett interpretation are “correct” or that they are mutually exclusive. The actual structure of the universe may be nothing like what we are able to imagine. I have merely presented a theory of consciousness as it relates to the universe we can understand. As I explained earlier, it is as close to an actual understanding as our limited cognition will permit.