Symbiotic Existential Cosmology

Symbiotic Existential Cosmology is three works in one: The key cosmological discovery, the vision quest to unveil it and a fully-referenced research report. Since its inception in June 2021, in my entheogenic moksha on sacred mushrooms, it has recorded the entire ensuing discovery process, transparently in real time, as it has been realised and communicated, so that the reader can map out and follow a similar trajectory should they desire, or decide to do so. It is designed, not to be accessibly facile, but to provide the full discovery account, as a Rosetta Stone, translating all aspects of the existential cosmos in which we consciously exist, consisting of both the physical universe and the abyss of our conscious experience.

Saving the Diversity of Life from Mass Extinction

The central purpose of symbiotic existential cosmology is not just to reveal the cosmology of the universe in which we consciously exist, but to save the diversity of life on Earth from a human-induced mass extinction (Leakey & Lewin 1995, Kolbert 2014, Dawson 2016). It thus seeks to directly address our primary existential threats as a living species, healing climate crisis, habitat destruction, species extinction, eradicating nuclear and biological weapons of mass destruction.

It unveils a living cosmology which shows humanity that our central and sacred purpose in existence is protecting and unfolding the immortal diversity of conscious life in the universe. In this sense, it is the therapeutic remedy of both our existential dilemmas, one scientific in terms of our place in the universe and the other spiritual, in the sense of our immortal redemption, invoking the epoch of long-term future goodness, fulfilling both the messianic and fertility quests in immanent transcendence over both. This approach is necessary to transform the spiritual zeitgeist in the scientific age.

Existential Reality and Subjective Conscious Volition over the Universe

The reality of our existence is that, subjective consciousness is primary although the universe is necessary. The way we experience reality is that we are subjectively conscious and 100% of our experience of the world and of our dreams and reflections arises from subjective consciousness. All our experience of the physical world is inferred from our conscious sensory experiences of it, although we come to realise it is necessary for our biological survival. Furthermore we are able, through our subjective experiences, to choose to act wilfully and intentionally upon the physical universe to survive.

This means that, to develop an existentially meaningful and correct description of the cosmos, involves first accepting this generative relationship, in interactive social recognition, by first affirming to one another that we as subjective conscious sentient beings have efficacy of volition over the physical universe. Once we have agreed this interpersonally, we can explore by scientific experiment, how this interactive subjective-objective process occurs in the physical universe in our brains, genes and molecular interactions. Thus existential cosmology is animistic in the sense that it is derived as an affirmation between live conscious agents, just as in criminal and corporate law of intent, and in how compacts and contracts of trust are negotiated. If we try to reverse the generative existential order and explain existential reality from the physics and its assumed biological causalities, we end up stuck with the hard problem of consciousness, that no purely objective physical process can explain subjectivity itself, or intentional volition, leading to sterile impasse.

Symbiosis and Enlightenment

Symbiotic Existential Cosmology is a profoundly evolutionary cosmology, in which the evolutionary unfolding of life’s diversity ensures the biosphere as a whole retains climax stability of unfolding at the edge of chaos, over cosmological time scales. Of the three words in the title “Symbiotic Existential Cosmology”, the first word, symbiosis, is the key and only qualifying adjective describing existential cosmology. Symbiosis is the ultimate expression of physical, biological and conscious interrelationship of becoming, in which conscious life in the universe comes to co-existential climax. It is thus natural complexity expressed in full conscious enlightenment fully integrated with life as a whole.

The Conscious Universe

Symbiotic existential cosmology transcends both materialistic and theistic world views:

(a) It transcends scientific cosmology because it completes the scientific description of nature by fully incorporating subjective consciousness and the efficacy of volitional will to affect the physical universe.

(b) It transcends religious cosmogony by transferring cosmological agency directly back to humanity and natural life, verified by conscious affirmation of our volitional agency, rather than dependence on supplicant beliefs.

It has three core cosmological principles, biogenic, panpsychic and symbiotic. Life exists in the universe because the laws of nature arising from cosmic symmetry-breaking are fractal, giving rise to living systems as an interactive climax. It is consistent with empirical neuroscience but says that subjectively conscious physical volition is real, and this implies some matter – our brains – have physically efficacious subjectivity and hence all matter, has primitive subjectivity because brains obey the same laws and forces as other normal matter. Primitive subjectivity thus occurs in quanta and butterfly effect systems which amplify quanta, like storms, and in bacteria and archaea. But a discrete emergent transition occurred in the eucaryote endosymbiosis between archaea and bacteria, when full attentive consciousness arose in the first single-celled amoebo-flagellates, forming societies communicating by neurotransmitter molecules such as serotonin. This form of quantum sentience evolved into our conscious brains, as societies of 10¹⁰ tightly coupled amoeboid cells communicating by the same processes.

Humanity and the Biosphere

Humans evolved to be an environmentally destructive dominant species, because of our evolving Machiavellian social intelligence, after a long period of increasingly rich evolution to climax diversity following the Tertiary-Cretaceous extinction. This shaped our minds to be strongly egotistical to succeed against one-another. In the gatherer-hunter phase, this tendency was moderated by two factors: (1) the mating mind – astute female reproductive choice for smart resourceful entertaining and protective males who can engage fulfilling sex to demonstrate genuine indicators of fitness and sensitivity and (2) original virtue – the evolution of verifiable trust through long-term personal judgment of good character. However, with the growth of large urban societies, this became overthrown by the imposition of patriarchal domination of woman and nature. Humanity is thus still a dominant species wrecking the biosphere through egotistical tragedy of the commons. Moreover gene-culture coevolution, with the emergence of language, religion, commerce and science hasn't resolved this, because cultural evolution is even more rapid than genetic evolution and has produced no stabilising factors. Only a cosmology in which gene-culture-biosphere co-evolution is complete can resolve this.

Complementary Conscious Cosmology

If we start with the physical brain and try to understand subjectivity, we end up with the hard problem of consciousness – the explanatory gap, that no brain process manifests the subjective aspect of conscious experience, that is universal to our awareness of ourselves and the world around us. This appears to be an irreducible problem – objective properties and processes sim-ply cannot of themselves manifest conscious subjectivity. Once we reverse the logic, we discover that matter has a subjective complement. So the brain as a whole has subjectivity. But then it's a physical property, not just a biological product of complexity, so its universal, or more accurately cosmological.

This means all quanta have to have subjectivity and volition. But that’s exactly what we see when we examine quanta:

(1) Quantum Subjectivity: Any wave function in the wild is a history and future of real or potential entanglements, forming a type of “consciousness” of the quantum’s world, past, present and future – i.e. a global representation of the entire relationship.

(2) Quantum Volition: For a single quantum measurement the outcome is uncertain because the particle can end anywhere within the non-zero wave function without causal conflict. The only constraint is that, on repeated independent identically distributed measurements, the probability of where a particle ends up is defined by the power of the wave function at that point. But probabilities don't determine any individual path, so each quantum has free will to end up anywhere and clearly uncertainty makes a choice.

Primitive Cosmological Subjectivity: This form of subjectivity is co-eval with the nascent universe. Because it's subjective, we can't see its manifestations directly but they help explain why the world looks semi-classical because quantum systems can then also act as “observers”. So we end up with a dynamic quantum universe in a partial state of collapse of its wave functions with new superpositions emerging all the time. This means quantum and unstable quantum sensitive phenomena can exhibit this subjectivity and “free will” e.g. in tornadoes, hurricanes, biogenesis and simpler prokaryote life forms.

Discrete Conscious Emergence: The eucaryote endo-symbiosis, in which a species of archaea incorporated respiring bacteria to become our mitochondria, resulted in a completely new phenomenon – attentive sentient consciousness – when the cell membrane became freed from respiratory electron transport, enabling it to become a sensitively dependent sentient excitation at the edge of chaos involving quantum sentience of photons, vibrations and electric fields, with neurotransmitters also enabling social signalling. This emergent aspect of consciousness as we know it, occurred in a discrete topological transformation of the nature of the cell, and in turn, it utilises primitive subjectivity to manifest consciousness in a vastly more coordinated form in all eucaryotes and in our personal experience.

Organismic Consciousness: Complex mammalian brains, including our own, consist of intimately coupled societies of amoebo-flagellate cells communicating via the same membrane excitability and social signalling molecules they used to ensure the survival of the collective single-celled organism. The brain thus acts as an integrally coupled form of cellular consciousness through edge of chaos phase coupled neurodynamics forming a contextual boundary condition, shaping primitive subjectivity to evoke the environmental context essential to the organism's survival and procreation. Primitive subjectivity is thus shaped into the conscious experiences we have through the constraints imposed by the brain as filter.

Biospheric Symbiosis

Notwithstanding that the diversity of life is a matter of tooth and claw, it is still symbiotic within the biosphere as a whole. As organismic evolution diversifies into plants animals, predators and prey and parasites and hosts, in which there are also climax symbiotic relationships cellular and viral, the genetic symbiosis of the two sexes, and major instances such as mycorrhizal symbiosis between plants and fungi, life is biospherically symbiotic, because natural selection occurs in biospheric feedback and all species depend on the biosphere for survival, so it's a case of survival of the fittest biospheric symbionts, not just species dominance. We can see this in the way predation acts to avoid the herbivores becoming extinct by eating out their plant species, in boom and bust, leading to famine, complemented by the way insect predation favours plant diversity. Instead of going to hell in a basket towards a human extinction, as we are now as a dominant species violating biospheric symbiosis, by regaining symbiosis over evolutionary time scales, humanity inherits its true cosmological meaning and purpose to protect life immortal, to ensure our own evolutionary survival, regaining the perennially immortal future of our 3.5 billion year tenure in the universe.

Moksha

When the brain is cycling in a state of sensory withdrawal in “neutral” in deep meditative and/or entheogenic states, subjectivity can approach a cosmological form in its own right in which the organismic boundary filters defining our conscious awareness become relaxed which we experience as moksha, asymptotically approaching ultimate reality, described in the Upanishads as Brahman, or cosmic consciousness. Our individual conscious experiences in organismic consciousness are thus forms of cosmic consciousness encapsulated by the contextual filters applied by the brain, in which we become climax manifest forms of subjective consciousness interacting through physical volition.

Cosmological Symbiosis

Enter the biospheric response. The same climax period gave rise to plant and fungal species 'salting' the Earth with variants of neurotransmitter molecules which tweak key pathways modulating human perception, mood and survival. In particular, the serotonin analogues called psychedelics – “psyche-revealing” – paradoxically cause (1) a sensory flood, in which the brain begins to develop an internal model of its own processing and (2) quantum change experiences, resulting in ego loss and the experience of "ultimate reality” referred to as “divinity”, leading to alleviation of mortal angst in terminal illness and a deep sense of integration with life and nature in the healthy. Hence these are critical to planetary survival, along with other forms of nature meditation and conservation activism.

This means that the physical universe and subjective consciousness are two complementary aspects of cosmological reality, just like the wave and particle aspects of quanta. Mind can't alone make matter and matter can't alone make mind – they are complementary manifestations, like Shiva and Shakti, that make cosmology as we know it possible.

The inclusion of subjectivity opens up the spectres of panpsychism, animism and the mystical/religious quest in the physical universe, because these are all cosmological views, in which consciousness and intentional will is generative and fundamental. However this is a coming of age, in which we as, biota, the living conscious agents of the universe have become the modus operandi, manifesting cosmic consciousness, who thereby must needs accept personal responsibility for our guardianship of all life and our long-term tenure as a/the formative keystone living species in the biosphere, rather than invoking preconceived notions of a creator deity and eternal imaginary heavens and hells to force us into moral compliance, when we know all such notions are simply cultural products of our adolescence.

This is the Weltanshauung of Immortality, which flips the Copernican principle of science, because the privileged view of the universe is conscious life in paradise on the cosmic equator in space-time, not the mechanistic Sun-centred cosmos or the flat earth with firmaments of Theistic fame. It also flips religion inside out because the sacred purpose of existence is to protect the diversity of life throughout our generations forever, so that conscious life can flower to the point where the universe becomes fully conscious of its own existence through the living biota that form its interactive climax.

Astronomer’s paradise: Atacama Desert, Chile Nicholas Buer/Corbis

Research Citation Profile

Fig 70c: The research citation profile of Symbolic Existential Cosmology at 16th Sep 2023

Growth of research and distribution of dates of citations two years since the mushroom trip that precipitated this work, it has accrued 1385 source references, with a peak of 90 in 2022. Of these 996 are from 2000 on, 755 from 2010 on and 277 from 2020 on, illustrating the real-time up-to-date nature of the work, which is roughly in four categories, (1) cosmological physics, (2) consciousness and neuroscience, (3) evolutionary biology, (4) metaphysics, animism and religious studies. Fittingly, the oldest citation is Charles Darwin (1859) "On the Origin of the Species".

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