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Physicist Freeman Dyson believes the cosmos is suffused with consciousness, from the grandest level to the most minute dimensions. If it is, why aren’t we aware of it?
“We don’t know who first discovered water, but we can be sure that it wasn’t a fish,” the old saw reminds us. Continual exposure to something reduces our awareness of its presence. Over time, we become blind to the obvious. We swim in a sea of consciousness, like a fish swims in water. And like a fish that has become oblivious to his aqueous environment, we have become dulled to the ubiquity of consciousness.
In science, we have largely ignored how consciousness manifests in our existence. We’ve done this by assuming that the brain produces consciousness, although how it might do so has never been explained and can hardly be imagined. The polite term for this trick is “emergence.” At a certain stage of biological complexity, evolutionary biologists claim, consciousness pops out of the brain like a rabbit from a magician’s hat. Yet this claim rests on no direct evidence whatsoever. As Rutgers University philosopher Jerry A. Fodor flatly states, “Nobody has the slightest idea how anything material could be conscious. So much for our philosophy of consciousness.”
In spite of the complete absence of evidence, the belief that the brain produces consciousness endures and has ossified into dogma. Many scientists realize the limitations of this belief. One way of getting around the lack of evidence is simply to declare that what we call consciousness is the brain itself. That way, nothing is produced, and the magic of “emergence” is avoided. As astronomer Carl Sagan expressed his position, “My fundamental premise about the brain is that its workings— what we sometimes call mind—are a consequence of anatomy and physiology, and nothing more.” Nobelist Francis Crick agreed, saying “[A] person’s mental activities are entirely due to the behavior of nerve cells, glial cells, and the atoms, ions and molecules that make up and influence them.”
This “identity theory”—mind equals brain—has led legions of scientists and philosophers to regard consciousness as an unnecessary, superfluous concept. Some go out of their way to deny the existence of consciousness altogether, almost as if they bear a grudge against it. Tufts University cognitive scientist Daniel Dennett says, “We’re all zombies. Nobody is conscious.” Dennett includes himself in this extraordinary claim, and he seems proud of it.
Others suggest that there are no mental states at all, such as love, courage or patriotism, but only electrochemical brain fluxes that should not be described with such inflated language. They dismiss thoughts and beliefs for the same reasons. This led Nobel neurophysiologist Sir John Eccles to remark that “professional philosophers and psychologists think up the notion that there are no thoughts, come to believe that there are no beliefs, and feel strongly that there are no feelings.” Eccles was emphasizing the absurdities that have crept into the debates about consciousness. They are not hard to spot. Some of the oddest experiences I recall are attending conferences where one speaker after another employs his consciousness to denounce the existence of consciousness, ignoring the fact that he consciously chose to register for the meeting, make travel plans, prepare his talks and so on.
Many scientists concede that there are huge gaps in their knowledge of how the brain makes consciousness, but they are certain they will be filled in as science progresses. Eccles and philosopher of science Karl Popper branded this attitude “promissory materialism.” “[P]romissary materialism [is] a superstition without a rational foundation,” Eccles says. “[It] is simply a religious belief held by dogmatic materialists…who confuse their religion with their science. It has all the features of a messianic prophecy.”
The arguments about the origins and nature of consciousness are central to premonitions. For if the promissory materialists are correct—if consciousness is indeed identical with the brain—the curtain closes on premonitions. The reason is that the brain is a local phenomenon—i.e., it is localized to the brain and body, and to the present. This prohibits premonitions in principle, because accordingly the brain cannot operate outside the body and the here-and-now. But consciousness can operate beyond the brain, body and the present, as hundreds of experiments and millions of testimonials affirm. Consciousness cannot, therefore, be identical with the brain.
These assertions are not hyperbolic, but conservative. They are consistent with the entire span of human history, throughout which all cultures of which we have record believed that human perception extends beyond the reach of the senses. This belief might be dismissed as superstition but for the fact that modern research has established its validity beyond reasonable doubt to anyone whose reasoning has not clotted into hardened skepticism. To reiterate a single example—the evidence supporting foreknowledge—psi researchers Charles Honorton and Diane Ferrari examined 309 precognition experiments carried out by 62 investigators involving 50,000 participants in more than 2 million trials. Thirty percent of these studies were significant in showing that people can describe future events, when only 5 percent would be expected to demonstrate such results by chance. The odds that these results were not due to chance was greater than 10 to the twentieth power to one.
One of the first modern thinkers to endorse an outside- the-brain view of consciousness was William James, who is considered the father of American psychology. In his 1898 Ingersoll Lecture at Harvard University, James took a courageous stand against what he called “the fangs of cerebralism” and the idea that consciousness is produced by the brain. He acknowledged that arrested brain development in childhood can lead to mental retardation, that strokes or blows to the head can abolish memory or consciousness, and that certain chemicals can change the quality of thought. But to consider this as proof that the brain actually makes consciousness, James said, is irrational. Why irrational? Consider a radio, an invention that was introduced during James’s lifetime, and which he used to illustrate the mind-brain relationship. If one bangs a radio with a hammer, it ceases to function. But that does not mean that the origin of the sounds was the radio itself; the sound originated from outside it in the form of an electromagnetic signal. The radio received, modified and amplified the external signal into something recognizable as sound. Just so, the brain can be damaged in various ways that distort the quality of consciousness—trauma, stroke, nutritional deficiencies, dementia, etc. But this does not necessarily mean the brain “made” the consciousness that is now disturbed, or that consciousness is identical to the brain.