Month: October 2018

What it means to be Conscious

On By Chris Shuttleworth1 Comment
Originally Written: October 23 2018

Consciousness developed to impose order on the increasingly complex and chaotic mechanisms at work in the human organism, and the chaotic environment in which we are “thrown” into – to improve the usefulness/survivability of the organism. It does this not only through awareness but more importantly through selection/suppression between a matrix of multiple stimuli and the direction of the organism to a calculated decision deemed most beneficial. This is systematically carried out through hierarchical relational reasoning, ordering desires and responsibilities – towards survival mechanisms – and enabling the individual to learn more optimal routes towards these ends. These “selections” are chosen through an environmentally, culturally, socially, deterministic lens, organized hierarchically in beneficiality to the organism (all factors included). Thus, even though consciousnesses may technically be what it “feels like” to be an organism, it really is just being aware of some aspects of the psyche within an organism, solely those aspects that arise from the brain and the vast matrix of external and internal factors into the sphere of conscious awareness (or the ego, or subjectivity, etc), which is of course a very small amount of the total stimuli received by the body’s sense organs, and a small representation of the activity of the brain.

This feeling of what it “feels” like to be a being, or consciousness, includes the thoughts to take a certain action, or the conceptualization of different situations, all which arise from the brain into subjective experience, all which have a deterministic cause preceding manifestation into subjective experience, i.e. consciousness. Also, because a number of thoughts enter consciousness, in reference to possible actions or answers to a particular problem, we feel like our consciousness chooses a solution, like “we” choose a solution, or we feel like we are in control just because a conscious idea ends up being selected and coming to fruition in the external world. In actuality, this is a mechanistic process in which the conscious awareness and selection is a cog in the chain of deterministic factors preceding events that seemingly “come from consciousness” itself, this is the very role of consciousness, it is a tool developed through evolution, just like eyes and ears serve the organism, consciousness developed for the same broad purpose in coalition with the material structure that it is. Consciousness may seem to be making decisions, and it may sometimes be the crucial element which does in fact lead to decisions, but what is unconscious or unrealized by consciousness, is the fact that everything that enters into its sphere is not chosen by it because that is NOT it. The number of external stimuli contacting the sense organs, relaying to the brain, the brain projecting conceptualizations in thoughts, release of hormones, manifestation of feelings, perceptions, as well as conscious instinctual reaction, accumulation of past volitional formations/habits, all funnel into what one delusionaly is coerced by the psyche to thinking are parts of consciousness, choices made by consciousness, by an “I” or individual in the sense of thinking they are choices of the being behind the eyes, the delusional “me” which is itself a manifestation of intrinsic neural pathways producing a delusional belief which appears to be a correct conceptualization, but doesn’t match up with reality except in its usefulness to the preservation of the whole organism.

It doesn’t seem logically necessary that this center for awareness of certain aspects of experience become subjective, and the hard problem of consciousness will always remain in the skeptics’ mind, but if we take what we actually know, and apply it to what we “think we are” we can deduce that it is, in fact, the necessary correlation to being that which it is, which is the higher nervous system located in the brain in the human. Consciousness is the material basis which we have, up to this point, assumed to underlie conscious formations. What matters to us here is the recognition of answers to questions we can ask, of what the nature of consciousness is, and how it manifests itself to us in experience, and of what content is thus arising. What we can effectively do is examine the role it seems to play, and deduce its necessity as an information filter. The bundles of content bodily perceived, whether conceptualized and transmitted to consciousness, or merely experienced in the present as sensory datum perceived through the bodies perceptive abilities, will here be generalized as “information”, meaning, information that represents underlying value structures reflecting what is important to the organism. That which the gaze of consciousness is directed towards to, apart from being culturally, biologically (bodily perceived), and environmentally determined, reflects what is important to the genetic material and thus the survival machine in which it has constructed (the entire organism), whether that content is what is consciously important to us or not is not here the point, it reflects what is important to the totality of the current state of the developed organism. Thus our predominance of sight and visualization in consciousness’ subjective experience is due to the large relevance it has to our survival in identification of our external environment, which we developed a plethora of ways to manipulate towards our genes benefit. Our body perceives content through the value system instantiated first and foremost by the genetic material, which is the initial blueprint for how to filter content, which develops due to the environmental factors that play a role on the organism through their life, further informing the value system – including, what content is bodily perceived and in what way, impacting, if the information is valuable enough, what content rises to conscious awareness, and what content doesn’t (Intro to Phenomenology of Action, Spontaneity and Conscious Directedness). This bottom up system can be influenced reflexively, through conscious direction towards the manifestation of actions and which serve to inform the system in a top-down manner, in short, they inform each other, and are, in actuality, one system.

 In analysis of this content of consciousness which arises, we find information which is most crucial to progressing the individual organism’s internal desires are those contents which arise, implying a value structure inherent in us. As to why this content can’t be systematically deduced from the totality, and acted upon without subjective experience, a satisfactory response has yet to be posited, I here will attempt to provide the answer to the conundrum, albeit, it is hard to conceptualize, and I’m aware of the limitations of language, and the fact that language is an integral part of what it is to be what we think we are.

Our relational reasoning powers, and the ability to have the most viable content presented to the organism in the present moment is an evolutionary basis which must produce consciousness in direct proportion to the quantity of mental formations arising in the organism. We have consciousness in degrees to the quantity of content with which an organism’s nervous structure is able to systematically organize. The less psychic ability, the less sensory input, the less ability to rationalize and provide an internal representation of externalities, including our present notion of language in conceptualizations, the degree in which a life form has the physical “underpinnings” (which are, in fact, what we are) to these systems is the degree to which it is conscious, or able to have what is conceptualized as “subjective experience” – this ability to rationalize itself as “subjective experience” may currently be a strictly human ability, and problem, but the same goes for any other material in the natural world. The subjective experience is really just what it feels like to be that part of the organism which is presented as the most presently deduced (by the nervous system) valuable content in relation to the totality of the organism. It isn’t a subjective experience; it is an objective experience of that part of the organism, of that specific aspect of reality, essentially just like any other part of reality, but different in the material basis organization. Just as elements, and compounds, just like cells and multicellular organisms, all differ in their material basis, and thus their roles, and what they are, so too we can differentiate ourselves from reality, and thus the differences we easily can see between ourselves and other “things”. Perhaps it “feels” (please note the usage of this anthropomorphized word as representing the idea of “being”) like something to be any other part of an organism, or to be anything in material existence, just the fact that we (I mean we in the sense of our identity of what it feels like to “be” the organism) happen to be that part of the organism that is the information hierarchy’s representation system, which itself necessitates the “experience” of subjectively “being” the organism. If we were any other part of the organism, it wouldn’t have the tools (language / reason) which are the directly related correlates to the brain and thus the part of the organism which we claim “to be”.

Each thought that arises isn’t chosen by consciousness to arise, rather it is forced into the realm of consciousness by innumerable factors which rightfully escape our scrutiny. One should not identify oneself with this ego, or conscious awareness/conscious directing force, or the illusory conscious control mechanism, yet with the whole psyche, the whole organism, or more realistically with none of it. We should maintain the thought when thinking of agency of being the whole organism acting with all aspects of the psyche/body/universe coming into manifestation, and there being no center, no “I” which directs, just a feeling within, consciousness, of this process happening, just as any other material substratum potentially has this ability to “feel like what it is” it merely doesn’t talk about it, because it is not that part of the material reality which has language, which has neural structure that produces language, amongst other important factors. It is merely because we are that part of the material reality which IS the brain of a highly developed biological organism that we are able to experience and describe what it is like to BE IT.

Rather than ascribing consciousness to all forms of matter, and thus separating the duality between mind and matter, as panpsychists attempt to do, here we are making a distinctly different move. Panpsychists unknowingly ascribe consciousness because that word has been used to conceptualize our version of “Being” in its many forms, and thus generalize it across the spectrum to a matter in degrees. Our employment of the word “consciousness” is quite misleading in this context, as to the method in which we are using it is a great deal different form its conventional usage. What we here are recognizing is that there merely is a bias and a limit to the method of cognition which is available to us through what we are, and the “limit” is something which every effective group of matter and life all contain in relation to our conceptualization of the word consciousness. Consciousness here is a symbolic representation which fits into a pattern which is practical and useful for us to use in our daily lives, as the notion of “self”, “me”, “mine”, also are useful, but in an Absolute Universal Objective sense, they fail at accurately representing reality. Many aspects of philosophy hold this distinction, between practically being “true” in a “metaphorical truth” notion, as being in contradiction to Absolute or Objective Truth. Here the limit of Being which we find ourselves as containing can be compared to the process through which we recognize it. As in particle physics, specifically on the quantum level, we theorize that quantum particles have been known to fit into patterns recognizable to us when we observe them, giving them properties and displaying the effect of an observer onto the wave function, which, enables the separation of observable particles from the mathematical and theoretical wave which they represent. This is due to a limit in our perceptive ability, and includes the limit of perceivability in relation to time. We formulate conceptual frameworks and recognize patterns due to the nature of what we are. In a similar way, we conceptualize and differentiate ourselves into a pattern that we use to describe ourselves, the pattern, and method in which we do so, is limited and determined by the beings which we are. In other words, we shouldn’t ascribe consciousness to all matter, as our notion of consciousness is used as a practical description of the being which we find ourselves to be, rather we should recognize that everything is as it is, and the experience given to us in which propagates the idea of subjectivity is merely something individualized to the type of Being which we find ourselves as, as it seeks to attach a symbolic representation of itself (the description of subjectivity or experience itself is this symbolic representation which is useful, for biological and psychological reasons, as is the intuition of free will or “selfhood”).   

Conscious Employment of the Unconscious

On By Chris Shuttleworth3 Comments
Originally Written: October 20th 2018

An unbalanced psyche in the direction of overwhelming conscious direction to action will unerringly result in an overwhelmed psychic state. A clear distinction must here be made between conscious awareness – an awareness of consciousness’ contents, and conscious direction – an arising thought in consciousness with the intentional content of directing an action or proceeding subsequent phenomena. While conscious direction is an emergence from the unconscious, and conditioned by prior factors, its biological role is useful in everyday life to override automatic instincts, emotions, and other natural hindrances, as well as for understanding and maneuvering through complex social behavior and innovation and exploration of unknown frontiers. The conscious rational faculty always is employed in conscious direction, and is a tool we have at our disposal for intuiting and planning, for evaluation and contemplation. This is entirely useful, most of the time, but as we will see, employment of rationality, and conscious direction, can often be sub-optimal and a hindrance to progressing towards our aims, and in manifesting action in accordance with our values. That being said, one can be aware of the content of consciousness while limiting consciousness’ desire to counter the unconscious in controlling every moment of the individual’s life.

Wisdom dictates the appropriate action in a given circumstance, in certain circumstances it is most beneficial to consciously employ the use of the unconsciousness in acting spontaneously or emotionally as opposed to the rational attitude of consciousness. This is possible to do, and can cause relief in circumstances of “overthinking” minute decisions of little importance, by consciously employing a spontaneous unconscious mode of being (reciprocity) in the face of the present moment’s perceived qualities. We can opt for this mode of being marked by spontaneity rather than conscious direction when the situation calls for acting quickly rather than having a delayed, rational response. The conscious employment of this method doesn’t upset the ego and the controlling nature of the ego, neither does it give too much free roam to the unconscious as it is conditionally put into play. 

A conscious direction to walking on the muscular or individual motion level, is increasingly impractical as you grow past the infants initial understanding of the action. It is something best picked up, learned, and delegated to the employment of the unconscious. You can spend all day focusing on the raising of the heel, the bend of the knee, the twist of the hips, in making a single step, or, as we normally do, we merely walk without conscious direction of the individual motions. We can see here how overthinking in the form of over directing in many cases is entirely impractical. In this way one can delegate, or resist the urge to have a consciously directed mindset, and in turn utilize the psyches unconscious to the benefit of the individual, this is part of the integration aspect in the growth of consciousness. The ability for the psyche to use its parts to the best of its abilities is here the topic in question. One wouldn’t want to unconsciously direct an army, just as one wouldn’t want to consciously direct every movement of every soldier, we don’t want to remain unconscious through life, neither do we want to focus on blinking or inhaling and exhaling every moment of the day.

While the unconscious is not conscious by its very nature, the relinquishment of control by the conscious part of the psyche is possible, enabling a spontaneous, perhaps emotional, instinctual response. This instinctual or habitual response can be trained in accordance with our consciously uncovered value system, through the prior employment of conscious direction. Every experience seeks to better inform our knowledge, both consciously integrated and unconsciously collected, and the conscious direction towards patterns of behavior can serve to form the body and its responses to the environment in an optimal way. In terms of recognizing the difference, and evidence towards the usefulness of the employment of unconsciousness, we can attempt to experientially realize it in our everyday experience. Just try consciously either smiling or mean mugging any passing human as they pass you on the street, then consciously choose to stop, and just allow the whole of the psyche to naturally give the response which is most naturally manifests, given the individual interaction. Or consciously choose to blink your eyelids down, then back up, then restrict the conscious directing of the activity, and see how every moment of the day your unconscious is directing your eyelids. This demonstrates the effect, and ability of consciousness in both its own ability to be a direct causal precursor, which yet is still determined by causes, but also to relinquish the conscious knowledge in the form of a thought depicting the bodies next action, causing an “unconscious” reaction.

I say all this to say, we don’t know exactly when and what we should be consciously aware of, or in which situations to rationally or spontaneously enter into, this is a question of wisdom, and I think a mixture of both is the only answer, and a well-integrated psyche is that mode of being which is best prepared for such an endeavor. Through experience we learn which things we value enough to provide optimal conscious direction in response to, and which things are better off handled unconsciously. It is possible to consciously direct the implementation of unconscious behaviors and this can often be useful and wise.

Personal Ideal form of an Integrated Individualized Psyche from Which Further Exploration Would Most Optimally Stem From

On By Chris ShuttleworthLeave a comment
Originally Written: October 18th 2018

In attempting to describe an integrated psyche, the information given in a description are necessarily subjectively determined, and limited by the use of language. As this ideal form is a construct of language, I believe the description and its characteristics, as seen by me, modified by my experience and biases, will still provide a useful benefit to anyone who strives to integrate their psyche into a coherent, optimal stage. While the psyche progresses in degrees, and no psyche is the same as another, I will give general abstractions of content that I believe to constitute this base foundational psyche. This is both an aim of something to strive to, as well as, if one “believes” to already be in the position, it can serve merely as a description of the place from which further growth stems from. In any form or interpretation of an integrated psyche, the distance it lies from our potentiality always varies, and we should merely seek to be founded upon firm ground, for which to further progress towards new heights, and a more optimal mode of being. This is not an impossible perfection, and doesn’t contain superstition, and is entirely possible. It isn’t becoming God, or being inhuman in any way. While it may be an end goal to many people’s current state of being, it is, merely the starting point, and knowledge required, from which we should strive to achieve before continuing onward.

 My ideal form of an integrated psyche is characterized by certain experiential and rational revelations into the nature of consciousness, and reality, which must be conclusively understood as “knowledge” in order to properly orient the individual towards a non-contradicting cohesive view of “the world”. The first of these descriptive axioms of knowledge that are necessary to a cohesive integrated psyche is the uncovering of “non-self doctrine”, or non-identification with conscious awareness and conscious direction as being the totality of who you are, it is realizing there is no permanent “you” or unchanging soul. By no longer identifying solely as consciousness, we open up the ability to properly see our Being in its totality, which includes subconscious distinctions such as the collective unconscious, subconscious internalizations, and the embodied perception which runs through the whole of our Being. In opening up the view of our totality, we become open to the integration of all parts of the psyche and no longer have a limited identification with a sole aspect of the psyche.

Stemming from an nonrestrictive identification, and broadening our knowledge of ourselves, necessarily comes insight into the causal nature of the production of current modes of being, and the causal determinacy that preconditions the present moment subjective experience. The more information of causal determinacy we have come to understand, whether it be biological, cultural, societal, in reference to our upbringing, friends, family, and in general, influences, the better equipped we are to understand ourselves as we find ourselves in the present moment. This can be reinforced through the realization of our own impermanence in regards to any aspect of our Being and its deterministic roots (impossible to understand every chain in this web of determinism, so to anyone that claims to do so is claiming to be conscious of every factor every existing in the universe since its conception, which would literally take eternity) and its collective parts becoming known as all being aspects of who you are.

In understanding causality and impermanence, we ought to be aware of some version of the 5 aggregates, or the different parts of the psyche, yet all integrated into conscious awareness, and understood as being parts of the whole totality of being. Different articulations of categorizations of the psyche have been developed, and we must have some form of conceptualization of the different aspects, or understand the framework of other’s categorizations, to better delineate different parts of our Being in a way that is useful to us in understanding ourselves. From a Jungian perspective these different aspects of the psyche are categorized as the unconscious, the persona, animus, shadow, collective unconscious, consciousness, ego. In Buddhist terms the aggregates that comprise experience are form, perception, mental formations, sensations, consciousness. Scientifically the mind is a product of genetically inherited traits, neurophysiology, and the nervous system of the embodied organism.

It is beneficial in developing an integrated psyche to have an acceptance of natural human restrictions, and the general fallibilist illusory perception of reality within which our experience is tempered by.

The range of details of each concept included within this stage varies from individual to individual, of course, and as they spend more time moving past this hypothetical stage of wholeness within the psyche, the individual will independently be better equipped to navigate the troubles of life, as they have a well-integrated psyche, producing a strong conscious awareness and control, able to lead the individual to greater heights in novel endeavor. A stronger base always enables a higher building. The ability for humans to create hierarchies and continually develop knowledge, wisdom, and competence into different aspects of reality after the formulation of this stage will necessary produce a beneficial springboard.  This base mature stage solely represents the unity and integration of all the components in a being’s conceptualization of “himself”. While each individual aspect can’t be fully explored, or conclusively depicted linguistically, due to the vastness of historical and individual information to which it is constituted, a general understanding and acceptance, as well as knowledge to its interrelatedness, on a basic level, is necessary to a suitably integrated psyche.  

We all possess the capacity to reach a basic comprehension of who we are, to understanding the fundamental parts of the totality of our Being, and the processes making up our conscious experience. Only the individual who has reached this conscious knowledge, both conceptually and experientially, proven by actions stemming from the psyche that are optimal or sufficient to deal with the varied circumstances of existence, has actually integrated the experiential wisdom of understanding of all the aspects to the necessary degree to integrate them into his world view and has done so in his or her own conscious. This stage still has levels in heights, to unknown heights, in which we can strive to create a new base layer at a higher starting place for mature humans to start from. This novel place of what might constitute the “higher ideal integrated psyche” has undoubtedly been formulated already.

If we can grasp a low resolution image of the totality of our psyche, we can understand to a sufficiently necessary degree the mode of being which is capable of confronting any situation life may throw at us. It is in the manifestations of the mode of being that is capable of solving the set of all problems, that better or worse differentiates the integrated psyche. A higher resolution conception of every aspect of this moment is available upon additional investigation into the many components outlined above which make up the totality of your subjective experience. Such as, greater meditation practice enables greater mindfulness of what is passing through consciousness, greater neuroscience training enables a better understanding of how your brain is currently firing to produce your current conscious state, a greater psychological knowledge enables greater understanding on how you are currently affected by your unconscious, shadow, anima, persona, ego, a greater evolutionary biology training enables a greater understanding of your inherited traits, etc. Thus you can always progress, in a finite quantity of directions, to move to greater heights of understanding yourself. Yet this stage which I described, and its characteristics, are what is necessary, from my personal perspective, in which I believe we ought to inhabit in order to further explore the different domains of knowledge and morality, and understanding the psyche, in the many ways that we can. Before achieving this unified understanding, exploration in said directions is still profitable yet not integratable to the wholeness of your view of your own subjective experience to the degree that it would be useful if your psyche was integrated, and had the experiential knowledge to pursue that goal after the achievement of this stage of consciousness. None of this matters if you are not interested in your conscious state, your subjective experience, or in seeking the truth.