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| ~ ∞ ~ Panpsychism – An Easy Escape From the Dilemma of Consciousness ~ ∞ ~ |
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To further our discussion about consciousness, it is imperative to briefly dip our toes into something that may or may not shed some light on the complexity of understanding consciousness, and why consciousness is so difficult subject matter, especially to Western people.
As a way of introduction, let us call this something “an easy escape from the dilemma of consciousness.” It concerns a revival of an old philosophical theory known as panpsychism – emphasis on the revival aspect of it. You see, in recent years, we have seen science leaning towards the idea of panpsychism, which entails that everything has a degree of consciousness.
The view of panpsychism has recently been making a comeback in the philosophy of mind, because it is seen as one possible solution to the so-called “hard problem of consciousness.” But the catch is, that this “new wave” of panpsychism lacks the mystical connotations of previous forms of the view. In a nutshell, it is a sugarcoated, cherry-picked and watered-down version of the original.
Panpsychism, in philosophy of mind, is the view that mind or a mind-like aspect is a fundamental and ubiquitous feature of reality. In this revival, there is only matter; and there is mind, in the sense that mind is matter.
Hence, there is nothing spiritual, supernatural, or mystical about it. It’s like the advocates of this “new wave” of panpsychism are cherry-picking only those things that best fit the standard scientific paradigm with its materialist foundation for the purposes of finding an easy escape from the dilemma of consciousness.
The ultimate goal of Western science is nothing more or less than the “theory of everything,” which is a hypothetical single, all-encompassing, coherent theoretical framework that fully explains and links together all physical aspects of the universe. But alas, without solving the “hard problem of consciousness,” such theory is unattainable.
The undeniable truth is that science alone cannot solve the ultimate mystery of life, because we ourselves are an intrinsic part of the mystery we are trying to solve – unless we add ourselves to the equation, we will never solve any of the major problems, nor will we solve the mysteries of life, either.
It goes without saying that we should not be surprised that our standard scientific method struggles to deal with consciousness. You see, it seems as though, modern science was explicitly designed to exclude consciousness. It seems that there is – still, at the beginning of the third decade of the 21st century, a great taboo against querying the mysterious inner world of consciousness. For some reason, it is not considered to be a fitting topic for “serious science.”
As such, some have convinced themselves that the only practical solution would be the revival of panpsychism; that this cherry-picked “new wave” of panpsychism would be the magic bullet that would solve all the problems regarding consciousness. But alas, the problem of consciousness, however, is radically unlike any other scientific problem.
Even though panpsychism is one of the oldest philosophical theories concerning mind, reaching far back into pre-Socratic times, it is paramount to highlight the fact that this “new wave” specifically deals with the mental aspect of it all – covering only a tiny fraction of the spectrum of consciousness. Therefore, it is unfortunate that with the rise in interest in the “hard problem of consciousness” in Western science, it has misleadingly become synonymous with consciousness, resulting in a lot of ensuing confusion and misunderstanding.
You see, the claim is that “I – the body am conscious,” and because “I am composed of physical matter,” therefore also the physical universe (matter) must be conscious. Panpsychism is often considered to be equivalent to the Non-Dual understanding of consciousness, which entails that consciousness pervades everything; and herein lies both the problem and misunderstanding. You see, the core of this misunderstanding lies at the very beginning of the statement – the mistake is: “I – the body am conscious.” And so you see, when you build on this ground, every other step also contains this initial misunderstanding.
Even though there is similarity to Non-Dual understanding of consciousness, there is also a profound and distinct difference: from the panpsychist’s perspective – mind exists in matter. In contrast, from the Non-Dual perspective – material world exists in mind. Panpsychism, therefore – is a form of materialism, in which the world is seen as separate from our core essence – that of awareness. A key problem with materialism is that it has been unable to explain how arrangements of matter can possibly generate subjective experience.
This problem is so incomprehensible that some materialist philosophers even try to deny the very existence of consciousness altogether, and find an easy escape from the dilemma of consciousness. As such, panpsychism provides an easy escape route for the materialist – it magically “solves” the hard problem of consciousness, simply by declaring consciousness to be either an irreducible property or the intrinsic nature of matter.
All that panpsychism does – is that it maintains the current belief that matter is either in substance or in structure the primary aspect of reality, which goes on to say that panpsychism gives us the sugarcoated version of materialism which doesn’t actually solve anything.
In panpsychism, consciousness is fundamentally fragmented in the same way as matter appears to be; consciousness is just one more irreducible property of matter at a subatomic level – just like mass, charge, spin and momentum. In other words, all matter is thought to have consciousness at a fundamental level – matter, however – remains the broader and more primary aspect of reality.
And so you see, to the panpsychist, “the real world” consists of matter and energy fields – which are, allegedly, outside, and independent of, consciousness. The presumption that the physical body has consciousness comes from the observation that because we are able to experience and to perceive the world, therefore we must also have consciousness – making us conscious; identifying ourselves with the physical body.
And yet, in all actuality, we don’t have consciousness – we are consciousness made manifest by Living Awareness; there is a fundamental difference between the two – see? In our observations of the world, we have also noticed that animals seem to express certain level of consciousness, and hence we have applied this same presumption to animals as well.
By virtue of the aforementioned with regard to levels of consciousness, one can pose the following questions: Where do we draw the line and say that something is conscious and something is not? When does matter become conscious, or can it ever become conscious at all?
If we really tune into this idea, we can find that in all actuality, only consciousness is conscious, and only awareness is aware; and that our ability to be aware, enables us to express consciousness through which we experience the world. We also find that there is a precursor to consciousness – that of sentience; which means “capable of feeling.” This is what makes the distinction between humans and other sentient beings like animals – it is quite different to be conscious than only capable of feeling.
When we’re talking about sentience, it is noteworthy that the meaning of sentience in Buddhism is far more sophisticated than in Western thought – it is described as the state of having senses, not limited to physical ones, but also including the subjective experience of the mind; sentience in Buddhism is awareness prior to the arising of Skandha*1 – thus, an animal, plants, trees, and even water qualifies as a sentient being.
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*1 Skandha in Buddhism, refers to the concept of five aggregates, which asserts five elements that constitute and explain a living being’s mental and physical existence: 1.) form or matter (rupa), 2.) sensation or feeling (vedana), 3.) perception (samjna), 4.) mental formations (sankhara), 5.) consciousness (vijnana).
*1 Skandha in Buddhism, refers to the concept of five aggregates, which asserts five elements that constitute and explain a living being’s mental and physical existence: 1.) form or matter (rupa), 2.) sensation or feeling (vedana), 3.) perception (samjna), 4.) mental formations (sankhara), 5.) consciousness (vijnana).
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~ ॐ ~ Sambodhi Padmasamadhi ~ ∞ ~
Get the Book: Awaken the Living Awareness Within – Discover the Keys to Happiness, Inner Peace & Harmony
~ ॐ ~ Sambodhi Padmasamadhi ~ ∞ ~
Get the Book: Awaken the Living Awareness Within – Discover the Keys to Happiness, Inner Peace & Harmony
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