"For centuries, modern science has been shrinking the gap between
humans and the rest of the universe, from Isaac Newton showing that one
set of laws applies equally to falling apples and orbiting moons to Carl
Sagan intoning that “we are made of star stuff” — that the atoms of our
bodies were literally forged in the nuclear furnaces of other stars.
Even in that context, Gregory Matloff’s ideas are shocking. The veteran
physicist at New York City College of Technology recently published a paper
arguing that humans may be like the rest of the universe in substance and in
spirit. A “proto-consciousness field” could extend through all of space, he
argues. Stars may be thinking entities that deliberately control their paths.
Put more bluntly, the entire cosmos may be self-aware.
The notion of a conscious universe sounds more like the stuff of late night
TV than academic journals. Called by its formal academic name, though,
“panpsychism” turns out to have prominent supporters in a variety of fields.
New York University philosopher and cognitive scientist David Chalmers is a
proponent. So too, in different ways, are neuroscientist Christof Koch of the
Allen Institute for Brain Science, and British physicist Sir Roger Penrose,
renowned for his work on gravity and black holes. The bottom line, Matloff
argues, is that panpsychism is too important to ignore.
“It’s all very speculative, but it’s something we can check and either validate
or falsify,” he says.
Three decades ago, Penrose introduced a key element of panpsychism with
his theory that consciousness is rooted in the statistical rules of quantum
physics as they apply in the microscopic spaces between neurons in the
brain.
In 2006, German physicist Bernard Haisch, known both for his studies of
active stars and his openness to unorthodox science, took Penrose’s idea a
big step further. Haisch proposed that the quantum fields that permeate all
of empty space (the so-called “quantum vacuum”) produce and transmit
consciousness, which then emerges in any sufficiently complex system with
energy flowing through it. And not just a brain, but potentially any physical
structure. Intrigued, Matloff wondered if there was a way to take these
squishy arguments and put them to an observational test.
One of the hallmarks of life is its ability to adjust its behavior in response to
stimulus. Matloff began searching for astronomical objects that
unexpectedly exhibit this behavior. Recently, he zeroed in on a little-studied
anomaly in stellar motion known as Paranego’s Discontinuity. On average,
cooler stars orbit our galaxy more quickly than do hotter ones. Most
astronomers attribute the effect to interactions between stars and gas
clouds throughout the galaxy. Matloff considered a different explanation. He
noted that the anomaly appears in stars that are cool enough to have
molecules in their atmospheres, which greatly increases their chemical
complexity.
Matloff noted further that some stars appear to emit jets that point in only
one direction, an unbalanced process that could cause a star to alter its
motion. He wondered: Could this actually be a willful process? Is there any
way to tell?
If Paranego’s Discontinuity is caused by specific conditions within the
galaxy, it should vary from location to location. But if it is something intrinsic
to the stars — as consciousness would be — it should be the same
everywhere. Data from existing stellar catalogs seems to support the latter
view, Matloff claims. Detailed results from the Gaia star-mapping space
telescope, due in 2018, will provide a more stringent test.
Matloff is under no illusion that his colleagues will be convinced, but he
remains upbeat: “Shouldn’t we at least be checking? Maybe we can move
panpsychism from philosophy to observational astrophysics.”
“In principle, some purely physical systems that are not biological or organic
may also be conscious.”
Mind Out Of Matter
While Matloff looks out to the stars to verify panpsychism, Christof Koch
looks at humans. In his view, the existence of widespread, ubiquitous
consciousness is strongly tied to scientists’ current understanding of the
neurological origins of the mind.
“The only dominant theory we have of consciousness says that it is
associated with complexity — with a system’s ability to act upon its own
state and determine its own fate,” Koch says. “Theory states that it could go
down to very simple systems. In principle, some purely physical systems
that are not biological or organic may also be conscious.”
Koch is inspired by integrated information theory, a hot topic among modern
neuroscientists, which holds that consciousness is defined by the ability of a
system to be influenced by its previous state and to influence its next state.
The human brain is just an extreme example of that process, Koch explains:
“We are more complex, we have more self-awareness — well, some of us do
— but other systems have awareness, too. We may share this property of
experience, and that is what consciousness is: the ability to experience
anything, from the most mundane to the most refined religious experience.”
Further Reading
The Road to Reality: A Complete Guide to the Laws of the Universe
(Vintage)
Like Matloff, Koch and his colleagues are actively engaged in experimental
tests of these ideas. One approach is to study brain-impaired patients to
see if their information responses align with biological measures of their
consciousness. Another approach, further off, is to wire the brains of two
mice together and see how the integrated consciousness of the animals
changes as the amount of information flowing between them is increased.
At some point, according to integrated information theory, the two should
merge into a single, larger information system. Eventually, it should be
possible to run such experiments with humans, wiring their brains together
to see if a new type of consciousness emerges.
Despite their seeming similarities, Koch is dubious of Matloff’s volitional
stars. What is distinctive about living things, according to his theory, is not
that they are alive but that they are complex. Although the sun is vastly
bigger than a bacterium, from a mathematical perspective it is also vastly
simpler. Koch allows that a star may have an internal life that allows it to
“feel,” but whatever that feeling is, it is much less than the feeling of being
an E. coli.
On the other hand, “even systems that we don’t consider animate could
have a little bit of consciousness,” Koch says. “It is part and parcel of the
physical.” From this perspective, the universe may not exactly be thinking,
but it still has an internal experience intimately tied to our own.
“The only dominant theory we have of consciousness says that it is
associated with complexity — with a system’s ability to act upon its own
state and determine its own fate.”
A Participatory Cosmos
Which brings us to Roger Penrose and his theories linking consciousness
and quantum mechanics. He does not overtly identify himself as a
panpsychist, but his argument that self-awareness and free will begin with
quantum events in the brain inevitably links our minds with the cosmos.
Penrose sums up this connection beautifully in his opus The Road to Reality:
“The laws of physics produce complex systems, and these complex
systems lead to consciousness, which then produces mathematics, which
can then encode in a succinct and inspiring way the very underlying laws of
physics that gave rise to it.”
Despite his towering stature as a physicist, Penrose has encountered
resistance to his theory of consciousness. Oddly, his colleagues have been
more accepting of the exotic, cosmic-consciousness implications of
quantum mechanics. Ever since the 1920s, physicists have puzzled over the
strangely privileged role of the observer in quantum theory. A particle exists
in a fuzzy state of uncertainty…but only until it is observed. As soon as
someone looks at it and takes its measurements, the particle seems to
collapse into a definite location.
The late physicist John Wheeler concluded that the apparent oddity of
quantum mechanics was built on an even grander and odder truth: that the
universe as a whole festers in a state of uncertainty and snaps into clear,
actual being when observed by a conscious being — that is, us.
“We are participators in bringing into being not only the near and here but
the far away and long ago,” Wheeler said in 2006. He calls his interpretation
the “participatory anthropic principle.” If he is correct, the universe is
conscious, but in almost the opposite of the way that Matloff pictures it:
Only through the acts of conscious minds does it truly exist at all.
It is hard to imagine how a scientist could put the participatory anthropic
principle to an empirical test. There are no stars to monitor, and no brains to
measure, to understand whether reality depends on the presence of
consciousness. Even if it cannot be proven, the participatory anthropic
principle extends the unifying agenda of modern science, powerfully
evoking the sense of connectedness that Albert Einstein called the cosmic
religious feeling.
“In my view, it is the most important function of art and science to awaken
this feeling and keep it alive in those who are receptive to it,” Einstein wrote
in a 1930 New York Times editorial. Explorers like Matloff are routinely
dismissed as fringe thinkers, but it is hard to think of any greater expression
of that feeling than continuing the quest to find out if our human minds are
just tiny components of a much greater cosmic brain."
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