Symbiotic Existential


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Chris King

CC BY-NC-ND 4.0  doi:10.13140/RG.2.2.32891.23846
Part 1: Overview
Update 5-8-2021 1-2023


Contents Summary - Contents in Full



The Core

Symbiotic Existential Cosmology:

            Scientific OverviewDiscovery and Philosophy

Biocrisis, Resplendence and Planetary Reflowering

The Conscious Brain, Natural Sacraments and Cosmological Symbiosis

The Cosmological Problem of Consciousness in the Quantum Universe

Psychedelics in the Brain and Mind, Therapy and Quantum Change The Devil's Keyboard

Fractal, Panpsychic and Symbiotic Cosmologies

Cosmological Symbiosis

The Evolutionary Landscape of Symbiotic Existential Cosmology

Evolutionary Origins of Conscious Experience

Science, Religion and Gene Culture Co-evolution

Animistic, Eastern and Western Traditions and Entheogenic Use

Natty Dread and Planetary Redemption

Yeshua’s Tragic Mission, Revelation and Cosmic Annihilation

Ecocrisis, Sexual Reunion and the Entheogenic Traditions

Song cycleVideo 

Communique to the World To save the diversity of life from mass extinction

The Vision Quest to Discover Symbiotic Existential Cosmology

The Evolution of Symbiotic Existential Cosmology


A Moksha Epiphany



 Appendix: Primal Foundations of Subjectivity, Varieties of Panpsychic Philosophy



Consciousness is eternal, life is immortal.

Incarnate existence is Paradise on the Cosmic equator

in space-time the living consummation of all worlds.

But mortally coiled! As transient as the winds of fate!




Symbiotic Existential Cosmology – Contents in Full



The Core

A Scientific Overview




Discovery and Philosophy

The Existential Condition and the Physical Universe

Turning Copernicus Inside Out

Discovering Life, the Universe and Everything

The Central Enigma: What IS the Conscious Mind?

Biocrisis and Resplendence: Planetary Reflowering

The Full Scope: Climate Crisis, Mass Extinction. Population and Nuclear Holocaust

Natural Sacraments and Cosmological Symbiosis

The Cosmological Problem of Consciousness

The Physical Viewpoint

The Neuroscience Perspective

Conscious Mind, Resonant Brain

Cartesian Theatres and Virtual Machines

Global Neuronal Workspace, Epiphenomenalism & Free Will

Consciousness and Surviving in the Wild

Consciousness as Integrated Information

Is Consciousness just Free Energy on Markov Landscapes?

Can Teleological Thermodynamics Solve the Hard Problem?

Panpsychism and its Critics

The Crack between Subjective Consciousness and Objective Brain Function

A Cosmological Comparison with ChalmersConscious Mind

Minimalist Physicalism and Scale Free Consciousness

Defence of the real world from the Case Against Reality

Consciousness and the Quantum: Putting it all Back Together

How the Mind and Brain Influence One Another

The Diverse States of Subjective Consciousness

Consciousness as a Quantum Climax

TOEs, Space-time, Timelessness and Conscious Agency

Psychedelics and the Fermi Paradox

Life After Death

Psychedelics in the Brain and Mind

Therapy and Quantum Change: The Results from Scientific Studies

The Devil's Keyboard

Biocosmology, Panpsychism and Symbiotic Cosmology

Fractal Biocosmology

Darwinian Cosmological Panpsychism

Cosmological Symbiosis

Symbiosis and its Cosmological Significance

The Evolutionary Landscape of Symbiotic Existential Cosmology

Evolutionary Origins of Neuronal Excitability, Neurotransmitters, Brains and Conscious Experience

The Extended Evolutionary Synthesis

The Evolving Human Genotype: Developmental Evolution and Viral Symbiosis

The Evolving Human Phenotype: Sexual and Brain Evolution, the Heritage of Sexual Love and Patriarchal Dominion

Gene Culture Coevolution

The Emergence of Language

Niche Construction, Habitat Destruction and the Anthropocene

Democratic Capitalism, Commerce and Company Law

Science, Religion and Gene-Culture Coevolution

The Noosphere, Symbiosis and the Omega Point

Animism, Religion, Sacrament and Cosmology

Is Polyphasic Consciousness Necessary for Global Survival?

The Grim Ecological Reckoning of History

Anthropological Assumptions and Coexistential Realities

Shipibo: Split Creations and World Trees

Meso-American Animism and the Huichol

The Kami of Japanese Shinto

Maori Maatauranga

Pygmy Cultures and Animistic Forest Symbiosis

San Bushmen as Founding Animists

The Key to Our Future Buried in the Past

Entasis and Ecstasis: Complementarity between Shamanistic and Meditative Approaches to Illumination

Eastern Spiritual Cosmologies and Psychotropic Use

Psychedelic Agents in Indigenous American Cultures

Natty Dread and Planetary Redemption

The Scope of the Crisis

A Cross-Cultural Perspective

Forcing the Kingdom of God

The Messiah of Light and Dark

The Dionysian Heritage

The Women of Galilee and the Daughters of Jerusalem

Whom do Men say that I Am?

Descent into Hades and Harrowing Hell

Balaam the Lame: Talmudic Entries

Soma and Sangre: No Redemption without Blood

The False Dawn of the Prophesied Kingdom

Transcending the Bacchae: Revelation and Cosmic Annihilation

The Human Messianic Tradition

Ecocrisis, Sexual Reunion and the Tree of Life

Biocrisis and the Patriarchal Imperative

The Origins and Redemption of Religion in the Weltanshauung

A Millennial World Vigil for the Tree of Life

Redemption of Soma and Sangre in the Sap and the Dew

Maria Sabinas Holy Table and Gordon Wassons Pentecost

The Man in the Buckskin Suit

Santo Daime and the Union Vegetale

The Society of Friends and Non-sacramental Mystical Experience

The Vision Quest to Discover Symbiotic Existential Cosmology

The Three Faces of Cosmology

Taking the Planetary Pulse

Planetary Reflowering

Scepticism, Belief and Consciousness

Psychedelics The Edge of Chaos Climax of Consciousness

Discovering Cosmological Symbiosis

A Visionary Journey

Evolution of Symbiotic Existential Cosmology

Crisis and Resplendence

Communique on Preserving the Diversity of Life on Earth for our Survival as a Species

Affirmations: How to Reflower the Diversity of Life for our own Survival

Entheogenic Conclusion

A Moksha Epiphany


Symbiotic Existential Cosmology is Pandora's Pithos Reopened and Shekhinah's Sparks Returning

The Weltanshauung of Immortality

Paradoxical Asymmetric Complementarity

Empiricism, the Scientific Method, Spirituality and the Subjective Pursuit of Knowledge

The Manifestation Test, Clarifying Cosmic Karma


Appendix Primal Foundations of Subjectivity, Varieties of Panpsychic Philosophy




The accompanying articles 1 and 2, generated out of a single quantum change experience on psychedelic mushrooms, breaking a seven year fast, contain the fabled key to life, the universe and everything – the symbiotic cosmology of perennial conscious existence.


All of us go through life wondering what it’s all about, why we are here, and what the meaning and purpose of conscious existence actually is. This is the question always lurking in the backs of our minds, driving our mortal anxiety, from which we try to escape, in futile diversions of power, fame and entertainment until our last moments on our death beds, realising all these things were distractions to avoid the inevitable.


Our current world views are suspended between three contradictory and equally devastating scenarios.


1: The materialistic scientific view regards us as merely a collection of atoms and molecules held together by physical, chemical and biological processes. That we are simply our brains and that our decisions are based on our genes and material circumstances over which we have negligible control, because our subjective conscious experiences are simply a model of reality generated by the computational brain, and that free will and personal autonomy are effectively illusions. That there is really no rhyme or reason to existence, and that life is simply an accidental by-product of a universe driven by blind and overwhelming  forces, which will eventually annihilate the solar system and all life within it, whether we live a good life, or exploit the others around us and the life of the planet, to our own selfish advantage.


2: The theistic religious view claims the universe is a moral test by God; that we do have free will, but are all accursed as sinners by the original sin of Eve, for hearkening unto the serpent. That we endemically fail to heed God’s will and that a Day of Judgment will ensue, when the Lord returns to consign us, either to eternal life in Heaven, or a diabolical fate in Hell Fire, forsaking the late planet Earth and the diversity of God’s creation in the process. Complementing this is a view of humanity having dominion over nature, to exploit living systems as we see fit, compounded by business-as-usual attitudes, which seek to assimilate all resources and sources of profitability before others take advantage, leading to planetary Armageddon. Likewise Eastern traditions lead to the degradation of the Kali yuga , Samvartakalpa or Eon of dissolution – the decline from enlightenment into ignorance.


3: The living planetary view: Both materialistic science and theistic religious views are incorrect and dangerously destructive. We are all becoming acutely aware that neither of these scenarios are viable, that the planet is in a worsening state of crisis induced by human misadventure, exploiting the non-renewable resources and living diversity of the planet, resulting in a climate and habitat crisis, causing a mass extinction of the diversity of evolving life, which risks making the world a literal Hell on Earth for future generations, if not precipitating the extinction of our species, risking serious damage to the health and economic viability of ongoing human life.


We now unite 1 with 3 and 2 with 3 in two articles: 1, 2, overviewed in three introductions: 1, 2, 3. These together show how our conscious autonomy and volitional will can be retrieved, how our lives can be fulfilled, what the actual meaning and purpose of life actually is and how the generations of humanity can come to fulfil ourselves in the flowering of conscious existence on evolutionary and cosmological time scales, returning the Earth to the paradisiacal verdancy it harbours in abundance, before it is irretrievably damaged  for millions of years to come.


1: –> 3: The first article scientifically elucidates the symbiotic cosmology of the sentient conscious universe, in which conscious life is the climax manifestation. The meaning and purpose of life is then manifest in the immortal flowering of conscious living existence over evolutionary time scales, realising Heaven on Earth, through our integration with the conscious mind-at-large of the universe.

The core cosmology has three principles

(1) Biogenic: Conscious life is the complexity climax of the cosmological structural pathway.

(2) Panpsychic: Subjective conscious volition over the physical universe means that the subjective mind is universal.

(3) Symbiotic: Life reaches immortal complexity climax through symbiosis, not dominance of one cultural species.


All eucaryote higher organisms are an endosymbiosis between complementary bacterial and archaeal life forms. Survival under natural selection is how all species maintain perennial symbiosis with the biosphere. Symbiosis is essential for human survival. Symbiosis with entheogenic species, expands spiritual approaches to consciousness, realising the consummation of conscious existence, at the edge of chaos as visionary sexual organisms. Through psychic symbiosis, we can achieve moksha, which in the Eastern traditions signals the escape from the cycle of birth and death, and in the monotheistic traditions constitutes the mystical God-consciousness that has inspired all the founding religious visionaries from Yeshua, through Buddha, to countless shamans and sadhus who have known and appreciated the same secret oracle of existence. Realising cosmological symbiosis.


2: –> 3: The second article and the evolution of religion, section shows the monotheistic eschatological world view leads to an Armageddon destruction of the diversity of life and why Christianity has been, since Yeshua’s death, acting in contradiction to his actual vision, perpetuating a false religion based on the dying Son of God, whose flesh and blood we must eat, reappearing as avenging Lord in the Revelation – impeding a paradigm shift from unfulfilled apocalypse to the planetary resplendence of the Tree of Life  –  evolving Paradise on Earth, the abundant heritage that is our creative destiny, as guardians of the flowering of conscious existence in the universe at large.



Ganges 1976  ◊ Ucayali 1999  ◊ Gethsemane Epiphany 2000  ◊  Aotearoa 2017

The Core of Symbiotic Existential Cosmology

For Elinor, Albert and Isaac


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 sets out a cosmology which shows humanity that our central and sacred purpose in existence is protecting and unfolding the diversity of conscious life.


The Conscious Universe


Symbiotic Existential Cosmology transcends both materialism and theism because it complements quantum cosmology with conscious volition. 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, 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 occurs with the eucaryote endosymbiosis between archaea and bacteria, with the sequestering of respiration in the mitochondria freeing up the cell membrane for excitable sentience and social signalling, when consciousness arises in the first single-celled amoebo-flagellates, forming societies communicating by neurotransmitter molecules such as serotonin. This form of sentience evolved into our conscious brains as societies of 1010 tightly coupled amoeboid cells communicating by the same processes.


The inclusion of subjectivity opens up the spectres of panpsychism, animism and the spiritual/religious impulse in the physical universe, because these are all cosmological views, in which conscious volition is fundamental. But life is symbiotic, because natural selection occurs in the biosphere and all species depend on it for survival, so it’s a case of survival of the fittest biospheric symbionts, not species dominance. 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 ends up inheriting 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.


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 Sun-centred cosmos or the flat earth with firmaments of Theistic fame. But 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.


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 mindastute female reproductive choice for smart resourceful entertaining and protective males who can do good 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.


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 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 in which the default mode goes silent, resulting in ego loss and the experience of either God or "ultimate reality", 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.


Complementary Conscious Cosmology


If we start with the physical  brain and try to understand subjectivity, we end up with the hard problem of consciousnessthe 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 constituting a category error objective properties and processes cant of themselves manifest conscious subjectivity.


If we reverse the logic we get the following 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.


That means all quanta have to have subjectivity and volition. But thats exactly what we see when we examine quanta:


(1) Quantum Consciousness: Any wave function in the wild is a history and future of real or potential entanglements, forming a type of consciousnessof the quantums world, past and future i.e. a global representation of the entire relationship.

(2) Quantum Volition: For a single quantum e.g. in a two slit interference experiment, the outcome is uncertain it can end anywhere on the photographic plate without causal conflict. The only constraint is that, on repeated outcomes, the probability of where a particle ends up is normalised 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 makes a choice.


Primitive Cosmological Subjectivity: This form of subjectivity is co-eval co-originating with the Big Bang. Because it's subjective, we can't see its manifestations directly but they help explain why the world looks semi-classical because quanta 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 wille.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 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 our personal experience.


Organismic Consciousness: Complex mammalian brains, including our own, consist of intimately coupled societies of amoebo-flagellate cells communicating via the same 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. Primitive subjectivity is thus shaped into the conscious experiences we have through the constraints imposed by the brain as filter.


Moksha: When the brain is cycling in a state of sensory withdrawal in neutralin deep meditative and/or entheogenic states, subjectivity can approach a cosmological form in its own right which we experience as  ultimate reality, or Brahman by any other name. Our individual conscious experiences are thus encapsulated forms of cosmic, or ultimate consciousness in which we become the ultimate manifest form of primitive subjectivity.


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 make matter and matter can't make mind they are complementary manifestations, like Shiva and Shakti, that make cosmology as we know it possible.


Symbiotic Existential Cosmology – A Scientific Overview
CC BY-NC 4.0  Chris King [3] 27-9-21


To Erwin Schrödinger for the unitary singularity of the conscious mind,

and Charles Darwin for the evolutionary diversity of free will.




This overview summarises the quantum and cosmological physics, evolutionary biology and neuroscience involved in the work  “Symbiotic Existential Cosmology” King (2021), conceived during a quantum change experience on psychedelic mushrooms.


Symbiotic existential cosmology retains the core features of physical quantum cosmology, while augmenting it to  restore the role of conscious purposive life in a biodiverse universe into its correct position in the scheme of quantum cosmology.  It is thus the actual cosmology of the universe in which we consciously exist,inverting the Copernican principle that conscious life does not have a privileged view of the universe. Its symbiotic basis forms a central protection  for the future of the diversity of life on Earth.


It advances an interlocking set of three cosmological descriptions with incontrovertible evidence, significant consequences and cosmological conclusions:



(a)   Biogenic: Life exists cosmologically as a fractal consequence of the symmetry-breaking of the forces of nature reaching interactive climax. This gives a correct portrayal of the cosmological structural pathway leading from cosmic symmetry breaking to the fractal structure of living matter:


Incontrovertible evidence: Life exists on Earth because the four core forces of nature are non-linear, leading to 100+ chemical elements and fractal molecular structures, from atoms through molecules, molecular complexes such as the ribosome, cell organelles, such as the membrane, cells, tissues, organs, organisms and biospheres, also supported by detailed research in biogenesis (King 2020).

Consequences: Life exists in the epoch of paradise on the cosmic equator in space-time, as the climax manifestation of the structural interaction pathway after first generation stars have made the chemical elements and multicellular evolution has passed the threshold of symbiosis between archaea and bacteria, to eucaryotes and conscious multi-celled animals.

Conclusions: Life has a key cosmological role, enabling the universe to manifest itself, through the subjective consciousness emergent in the biota.



(b)  Panpsychic: Subjectively conscious volitional will has efficacy over the physical universe (the ability to produce a desired or intended result). This forms a minimal augmentation of quantum cosmology to include conscious volition acting on the physical universe, consistent with Erwin Schrödinger's position: "the number of minds in the universe is one" and Charles Darwin's statement on the existence of free will down to the "polype".


Incontrovertible evidence: Live conscious human beings experience volitional intent and its consequences in human decision-making acts and behaviour affecting the physical world. A veridical affirmation of this between conscious human beings leads directly to the conclusion that at least some states of matter, (our brains) are complemented by a subjective aspect having a physical effect (the conscious volitional mind).

Consequences: Affirmation of human subjectively conscious physical agency and legal responsibility. Occam's razor is reversed, eliminating pure materialism, as inconsistent with conscious physical volition. Brain dynamics is not causally closed due to quantum uncertainty, enabling subjective consciousness to seamlessly participate in the uncertain instabilities of coherent processing without resulting in neurodynamic inconsistency.

Conclusions: Because brains are normal matter, obeying the four core quantum forces of nature, even if they display additional properties such as quasi-particle states, the subjective aspect of reality is a property of physics, complementary to the universe as a whole, extending wave-particle complementarity. Primitive subjectivity thus exists in quanta, unstable edge of chaos quantum systems, biogenesis and prokaryotes. States of conscious sentient volition then arise in eucaryotes in a discrete transition.



(c)  Symbiotic: The planetary biosphere survives and achieves climax diversity through ecosystemic symbiosis, upon which human survival is dependent. This details how edge of chaos quantum dynamics results in organismic, biospheric and psychic symbiosis as a biodiverse consummative climax:


Incontrovertible evidence: Humans and all eucaryotes are multiply symbiotic organisms by (i) mitochondrial endosymbiosis between the root archaeal and bacterial lineages, (ii) sexually antagonistic genetic coevolution, (iii) nuclear-transposable element genetic symbiosis, and (iv) symbiosis with our co-dependent food, and medicinal co-species, in biospheric symbiosis, which humanity is now breaching in a mass extinction of life.

Consequences: First person visionary experience in psychic symbiosis with our psychedelic co-species.

Conclusion: The universe becomes able to manifest, know and realise itself consciously, in cosmological symbiosis, through entheogenic experiences complemented by meditative practices.


(d) Survival Necessity: Biospheric symbiosis is essential for human survival. Homo sapiens can survive on evolutionary time-scales only by being evolutionarily successful as a biospheric symbiont. Currently it is not. This is the motivating necessity to act now imbued by the mushroom experience and is manifestly true.




The Symbiotic Cosmology of Perennial Conscious Existence solves (a) the hard problem of consciousness – how and why we have subjective conscious experiences, (b) the problem of volitional will – how conscious intentionality can have real effect in the physical world and (c) the central enigma of existential cosmology – the cosmological role of life and conscious experience in the universe.


In pure materialistic physical cosmology, consciousness is a passive epiphenomenon of material brain function, as a biological computational mechanism. Volitional will is thus an illusion in a putatively causally-closed objective universe. In theistic cosmology, people possess free will, but the universe is created by God as a moral test of “sin” with divine punishments, in which the ‘real’ life is in eternal Heaven or diabolical Hell, discarding the “late planet Earth”.


Although we are fully aware of the existence of the physical universe and are obliged to accept the laws of nature and their impacts on our biological bodies and lives to survive, the entirety of our access to the world comes sine qua non through our subjective conscious experience, both consensually in our shared everyday experiences of the physical world around us and individually through dreams, memories, reflections and visions. Moreover absolutely critical is the fact that subjectively conscious agency is expressed in conscious volitional will affecting the world around us through our actions, via our physical brain. To be valid, cosmology must successfully explain both the objective and subjective aspects of experiential reality.


Symbiotic existential cosmology makes a minimal augmentation to the standard model of quantum cosmology to fully incorporate subjective decision-making to form a concise, complete and consistent description of existential reality consistent with quantum reality, biological evolution and neuroscience.


Because it is centrally based on a universe in which the structural interaction pathway leads to edge of chaos climax , it has very significant implications for the biodiverse future of planet Earth in a time of climate and biodiversity crisis involving am immanent human-caused mass extinction of life (Leakey & Lewin 1995, Kolbert 2014, 2021), which could seriously compromise or even extinguish the future of the human species.


It also has very significant implications for society as whole because it supplants both a purely materialistic scientific cosmology and the monotheistic, religious model, in favour of a fully biodiverse cosmology critical to planetary survival. Its validity is established veridically by conscious observers, by Occam’s razor, to be the only class of cosmology consistent with subjective decision-making autonomy


The cosmology has three interlocking components: (1) biogenic (2) panpsychic and (3) symbiotic.


1. Fractal Biocosmology: This constitutes an indisputable empirical fact of cosmological evolution.


Fig 1: Top row: The cosmological energy pathway runs from the inflationary phase, to the cosmic web, galaxies and black holes, gaseous nebulae, stars and planets to an eventual big rip, crunch or heat death. Lower rows: By contrast the structural pathway to complete interaction of the four forces of nature induced by cosmic symmetry-breaking involves quarks, hadrons, atomic nuclei, fractal molecules, molecular complexes, organelles, cells, tissues, organs such as the brain, organisms and biospheres.



While the energetic pathway of the cosmological process leads to galaxies, stars and solar systems driven by the most powerful of the four forces, leading eventually to a big crunch, cosmic bounce or expanding heat death, the structural interaction pathway of the four quantum forces together in full integration on the negentropic planetary surface, leads to fractal molecular structures, organelles, cells, multicellular tissues and organs such as the brain, organisms and the evolving biosphere. This sequence is the pathway to quantum complexity induced by the cosmic symmetry breaking of the forces of nature, complementing the energy pathway – paradise on the cosmic equator (fig 2 right).


Research has also revealed natural pathways to biogenesis, fully discussed in King (2020). Fig 2 illustrates three features of this research ongoing worldwide, illustrating the diversity of organics found in primitive syntheses and carbonaceous chondrites whose elementary components are also evidenced in the HCN and HCHO clouds in fig 1, the lost city vents which demonstrate a far-from equilibrium process on the ocean floor capable of supporting molecular biogenesis and concentrating the ingredients 1000 fold to biological concentrations and an example one-pot reaction producing a complementary suite of nucleosides.


Fig 2: (King 2020) Components of the link from organics in the universe to the origin of life on Earth. Left: Murchison carbonaceous chondrite (inset), major amino acids and sugar components, the sheer diversity of organic products. Centre left: Lost city vents formed by a chemical garden reaction between basic olivine and acidic sea water with dissolved CO2 . Resulting H2 and CO can drive the formation of organics including C1-4 hydrocarbons. Organics can be concentrated to biological levels (lower). Centre right: A one-pot synthesis leading to both ribo-pyrimidine nucleosides (U, C) and deoxyribo-purine nucleosides (A, I) (Xu et al. 2020). Far right: While the cosmological energy pathway leads from α to Ω  the heat death or big rip, crunch or bounce, the structural interaction pathway leads from α to Ω,partly because of anthropic constraints on the time for first generation stars to form the chemical elements plus the time for the evolution of life on Earth (Carter 1974, Barrow & Tipler 1988, Lemley 2000).

This means that life is a central cosmological phenomenon and not irrelevant to physical cosmology.


2. Darwinian Panpsychic Cosmology is a minimal revision of physical cosmology consistent with quantum mechanics, in which the subjective aspect of reality is complementary to the universe as a whole.


Fig 3: Overview of classification of graduated subjective aspects of existential cosmology.


In this picture (a) all wave-particle quanta, (b) highly unstable quantum processes, including edge of chaos, self-organised criticality, and biogenesis (c) prokaryote archaean and bacterial excitable cells, (d) eucaryote cells with signalling membranes capable of sentience (e) living organisms with excitable neurodynamics and (f) evolution, where each mutation is a quantum instance, all inherit subjective aspects and (g) the universe does also through the biota as the most complex physical manifestations of the four forces acting together with conscious edge of chaos coherence [5]. In philosophical terms, primitive phenomenal consciousness (a) – (c) is universally panpsychic but the transitive structure of sentient consciousness (d) – (e) is emergent. This form of panpsychism involves only root subjectivity, with brain dynamics as a boundary condition moulding how this is shaped into subjective qualia we experience, so it does not require the detailed analysis of how qualia are composed subjectively that arise in pan-protopsychist theories.


It is named after Charles Darwin because it is an evolutionary classification pivoting on the eucaryote endosymbiosis, which is consistent with Darwin’s own view of free will:


"To see a puppy playing [one] cannot doubt that they have free-will"  and if "all animals, then an oyster has and a polype.” (Darwin)


It is the only class of cosmology in which subjective experience and volitional will are fully included and correctly represented. Once we accept subjective autonomy and volitional will into the description, the fact that subjective mind interacts with the objective brain to realise decisions means that the subjective mind acts upon the physics of the universe. But the brain also obeys the core model of the four quantum forces of physics, so subjectivity becomes a feature of the universe as a whole. Thus personal conscious autonomy implies panpsychism. This implies the complementary subjective aspect – the mind at large – is a single entity, complementary to the universe in the multiple encapsulations we experience as organismic consciousness having volitional will to affect the world around us, consistent with a Tantric – mind complementing matter – origin.


There is obviously only one alternative, namely the unification of minds or consciousnesses.
Their multiplicity is only apparent, in truth there is only one mind. ... 
I should say: The overall number of minds is just one” (Erwin Schrödinger).


In a single quantum, panpsychism arises from the wave function implicitly encoding the well of quantum entanglement of the quantum’s past and future under special relativistic quantum mechanics and quantum will is the uncertain idiosyncrasy of a single quantum instance, as illustrated by Schrödinger’s cat. 


Fig 4: (1) The Feynman description of quantum field theory (QFT) involves all possible interactions of particles via a wave-theoretic propagator function, in which the force field is mediated by all conceivable virtual particles appearing and disappearing within uncertainty. This is also special relativistic, so involves both past and future information, so that as shown below electron deflection, if time reversed becomes electron-positron creation and annihilation. (2) The quantum stadium illustrates suppression of chaos in closed quantum systems. Top: Experimental realisation of scarring of the wave function around wave eigenfunctions, biasing the probabilities around unstable classical repelling orbits. Mid: Cellular automata simulation (King 2013). Bottom: Classical chaotic ergodic trajectory. (3) While the classical kicked top (above) shows similar regions of chaos to (1) in the Poincare map sections (top), the quantum kicked top (middle and bottom) shows chaos inducing entanglement with nuclear spin (Chaudhury et al. 2012). Entanglement between the electron and nuclear spins is quantified (bottom) by the linear entropy, of the electron reduced density operator. (4) Experiment confirming the existence of surreal Bohmian trajectories (Mahler et al. 2016). Conceptual diagram of the result of reading out the which-way measurement (WWM) in a double-slit apparatus in the near field (A) and in the midfield (B). Colour indicates the slit of origin of a Bohmian trajectory, and vertical position indicates the result of the WWM. This surreal behaviour is the flip side of the demonstrated nonlocality,  due to the entanglement of the photons, which, in Bohmian mechanics, makes their evolution inseparable even when the photons themselves are separated. Because entanglement is necessary for the delayed measurement scenario, this nonlocal behaviour is to be expected and is the reason for the surreal behaviour.


Because quanta may be also able to act under certain circumstances as interactive panpsychic “observers”, the universe is able to collapse its own wave functions with human observer collapse just being a special case acting on unstable brain states, the multiverse becomes a real universe with an ongoing history as we perceive it. This picture is one in which new branches are being created in the wave function in a similar manner to fractal cosmic inflation while others are being collapsed by conscious measurement, resulting in dynamic evolution of the cosmic wave function. Special relativity, the most classical part of quantum reality, is implicitly retrocausal as well as causal, as in Feynman diagrams, so quantum reality is implicitly anticipatory, involving transactional collapse across relativistic space-time in which a network of potential transactions become one or a set of real emitter-absorber interactions.


In the pilot wave interpretation (Bohm 1952), the wave guides the particle, which is in an arbitrary but definite extant position. In standard quantum mechanics the position of the particle is uncertain and the amplitude of the wave function determines the probability of the particle being in any position. In the panpsychic description, uncertainty is not irreducible randomness but is a measure of deep quantum entanglement, complemented by the subjective aspect.  This determines the position in the pilot wave model and defines “collapse” of the wave function in standard quantum mechanics and is thus consistent with both.


Fig 4 illustrates two experiments pertinent to this point of view. While closed quantum systems whose classical variants, such as the stadium billiard, are chaotic with ergodic unstable orbits, the quantum version shows suppression of chaos in the wave function probability distribution clumping around unstable periodic orbits. However when the quantum system is able to interact with other modes, as in the kicked top, the chaotic regime results in entanglement with additional factors, in this case nuclear spin, showing that quantum chaos induces entanglement. This shows us that all forms of decoherence due to interaction with other wave-particles at non-zero temperatures simply generate further forms of quantum entanglement.


In the second experiment, surrealistic Bohmian trajectories under weak quantum measurement where the delay to the retrodictive (time backwards) observation is varied, show that there is no inconsistency between the Bohm interpretation and standard QM because the surreal orbits in Bohm’s interpretation correspond to entangled states in QM. This provides a basis for the panpsychic interpretation to be consistent with both.


Coherently unstable edge-of-chaos quantum systems, biogenesis and the dynamics of excitable archaea and bacteria inherit coherent forms of quantum panpsychism in a primitive form of subjectivity, prior to attentive consciousness, coherent with the description of Hunt & Schooler J (2019).  Many natural phenomena, take the form of edge-of-chaos processes, such as wind, waterfalls, thunder and lightning storms, from turbulent mountain summits to the ocean, which from the point of view of symbiotic panpsychism are strong candidates for primitive coherent subjectivity, consistent with animistic views.


These systems and the ensuing ones in single-celled eucaryotes and multicelled animals all inherit the capacity to avoid approach to the classical, macroscopic limit as they are processes which are not IID systems generated by independent and identically distributed measurements (Gallego & Dakić (2021). Similarly, in the approach of stochastic electrodynamics (SED) (de la Peña et al. 2020), in which the stochastic aspect corresponds to the effects of the collapse process towards the classical limit [6], consciousness has been proposed to be is represented by the zero point field (ZPF) (Keppler 2018, 2021).


Subjective consciousness is emergent in a single discrete transition, occurring as a result of eucaryote endosymbiosis, when respiratory energy was sequestered in the mitochondria (Wan & Jékely 2021) , and the excitable cell membrane became available for signalling and perception of quantum modes, including vision (photons), hearing (phonons), smell (chemical orbital perturbations) and touch (physical torsion). This became preserved and elaborated by evolution because it anticipated threats to survival, in an excitable organism lacking a computational nervous system.


This process is illustrated in detail in fig 5, where the free-living excavate Naegleria gruberi, regarded as a candidate organism close to the eucaryote root, demonstrates the presence of excitability, adaptive behavioural modes, including amoeboid and flagellate habits, key signalling processes including G-protein-linked receptors, kinases and second messengers characteristic of higher animal nervous systems, cryptic sexuality, actin and microtubule activity. 


This process takes another quantum leap at the interface between social single-celled social eucaryotes and multicellularity, where membrane excitability, neurotransmitters, action potentials and synaptic genes arose in single celled eucaryotes in parallel by the time of the transition from choanoflagellates to metazoa, with the action potential arising as a response to existential crisis, shared by flagellar eucaryotes spanning all branches of the eucaryote tree along with synaptic genes involved in membrane binding in colony formation in choanoflagellates and related protists (Burkhardt & Sprecher 2017). Each of these cells can release transmitters that act on receptors in nearby cells to produce movements of the whole colony. A similar response in sponges causes release of GABA and nitric oxide (NO),

 (Kristan 2016).


Fig 5 (a) Life cycle and (b) complement of signalling systems found in Naegleria gruberi (Fritz-Laylin et al. 2010), a free-living single celled bikont amoebo-flagellate, belonging to the excavata, which include some of the most primitive eucaryotes such as Giardia and Trichomonads. Nevertheless it is capable of both oxidative respiration and anaerobic metabolism and can switch between amoeboid and flagellated modes of behaviour, regenerating complete centrioles and flagellae de novo (Fritz-Laylin & Cande 2010). The Naegleria genome sequence contains actin and microtubule cytoskeletons, mitotic and meiotic machinery, suggesting cryptic sex, several transcription factors and a rich repertoire of signalling molecules, including G-protein coupled receptors, histidine kinases and second messengers including cAMP. One strain analysed is a composite of two distinct haplotypes, indicating hybridization. Although sexual mating has not been observed in Naegleria, the heterozygosity found in its genome is typical of a sexual organism, with perhaps infrequent matings. Additionally, identification of the core RNAi machinery indicates that Naegleria may use this mechanism. (c) Individual foraging behaviour of Dictyostellium discoideum with bacterium about to be eaten. (d) Motile worm stage involving coordinated excitable organismic behaviour of around 1000 amoebae together to find a good location to form a fruiting body. Right Dictyostellium discoideum fruiting body. Inset: Sexual synctium with multiple nuclei, pink (Bloomfield et al. 2019). The two modes of activity show this organism has both an individual mode of sentient behaviour and an organismic mode in which activity results in coordinated excitable motion, for the collective benefit of the society of individuals to the sacrifice of the non-sporulating individual’s forming the fruiting body stalk. These forms of sentient behaviour arose in single-celled eucaryotes a good billion years before computationally capable brains evolved in metazoa.


The major neurotransmitters, such as serotonin arose as social signalling molecules in single celled excitable eucaryotes tuned for collective survival of the social organism, rather than individual cellular survival.  Serotonin, in particular has both a developmental and a signalling role, conserved all the way from cellular slime moulds to humans. In myxamoebic  Dictylostellium, serotonin and MAOa form the organiser of aggregated fruiting buds and in humans serotonin is involved in organismic brain development, from the neural groove all the way to ascending 5HT1b serotonin pathways, providing the signals that determine the correct five layers of the cortex for neuronal migration (Lauder 1993, Witteveen 2013). The brain has evolved as a closely-coupled society of amoebae communicating by the same social signalling molecules we find in single celled eucaryotes, such as serotonin, glutamate and GABA the latter two of which are cosmologically abundant, as noted in fig 2.


In multicellular animals, subjective consciousness was retained because of its anticipatory capacity to avoid primary risks of death by anticipating predatory attacks and became seamlessly incorporated into edge-of-chaos nervous system processing, in which brains effectively became closely coupled societies of excitable cells communicating by the same social signalling molecules found in single celled eucaryotes. This enables subjective consciousness to be modulated by the physical forms of brain processing invoking the subjective model of reality and the the differing quantum sense modes such as visual (photonic) and auditory (phononic) and olfactory (orbital), thus resolving the forms of qualia as a product of the seamless integration of the subjective aspect modulated by neurodynamical processes, with volition intervening in uncertain unstable dynamical states at the edge of chaos.


Objective and Subjective Empiricism The physical universe is easily interrogated on all fractal scales thanks to Galileo’s telescope, the microscope and their technological variations. This makes objective validation facile. The subjective realm can only be interrogated subjectively and we don't even know one another are actually conscious. So we have two direct avenues and several indirect ones. We can interrogate (1) ordinary human subjective states of organismic consciousness and (2) wild states of moksha claimed by experiencers to be cosmic consciousness. Our conscious volitional will is also evident in our capacity to put conscious intent into physical decision-making activity, and we can exchange recognition of this with one another as a foundational veridical transaction affirming this in ourselves and one another. We also use “theory of mind” to impute that other humans are conscious and by extrapolation other mammals, and volitional will is evident behaviourally. We can also sense the awareness of more diverse species, for example in crickets singing in the long grass and coordinated flashing of fireflies. Darwin said free will goes down to the “polypes” and the symbiotic cosmology says attentive consciousness goes to the eucaryote endosymbiosis. When we watch individual Dictyostellium amoebae they act purposefully just like our neutrophil phagocytes 1, 2 and have individual EEG-like excitations. Pivotally they make a transition point because they have two excitation modes, one individual and the other coherently organismic at the motile worm stage, so they demonstrate that subjectivity is a function of the coherent physical phenomenon encapsulating the process.


Although it is very difficult for us to see or understand the “consciousness” in single-celled species, they do have purposive behaviour and the active excitable behaviour of single-celled eucaryotes and their biological homology with our own brain excitations and synaptic neurotransmitters indicates the same physical processes are operating.


Fig 6:  (Centre) The pivotal role of subjective consciousness lies in avoiding lethal attack in prey and starvation in predators, leading to a Red Queen race between conscious organisms similar to the peacock’s tail effects of sexual selection. Getting to the water hole either in the savannah or jungle are dependent on immediate intuition of the environmental milieu and are notoriously intractable computationally because the prevailing circumstances of the occasion are undetermined. Left and right: Courtship (peacock spider carefully seducing a female to avoid being eaten) and parenting behaviour (cichlid fish holding offspring to transport to a safer location) across the range of higher animals is also indicative of conscious intent. Although, like birds, these fish can be fooled by cuckoo catfish their careful strategic behaviour to ferry offspring to safer sites shows purposive volitional intentionality.

This means that the foundations of subjective consciousness are cosmological and that the universe is conscious as a whole, manifest in and through the biota. This solves the hard problem, because the subjective aspect is integral to coherent excitable brain processes. The easy objective problems of consciousness thus do not solve the hard problem, which is neither confined to neuroscience, nor philosophy, but requires a cosmological paradigm shift.


Uncertainty and mind: The action of mind on brain necessarily arises from modulating the "random" aspect of quantum uncertainty in edge of chaos brain processing. This enables volitional will to intervene in the brain without disrupting the partial causal closure the universe in the context of brain processing in the uncertain quantum universe. In this sense, classical causality is replaced by quantum consciousness. It provides plenty of room to affect the computationally-intractable uncertain outcomes in evolutionary survival, using both subjective anticipation inherited from single celled eucaryotes a billion years before neural systems evolved and historical experience generated by cognitive processes.

Anticipation is used, rather than prediction, which has a more objective classical implication of declaring, rather than subjectively conceiving. Anticipation: late 14c., "foreshadowing," from Latin anticipationem (nominative anticipatio) "preconception, preconceived notion," noun of action from past-participle stem of anticipare "take (care of) ahead of time," literally "taking into possession beforehand". Prediction: "act of predicting; a prophecy, a declaration concerning future events," 1560s, from French prédiction and directly from Medieval Latin predictionem (nominative predictio), from Latin praedictio "a foretelling," noun of action from past-participle stem of praedicere "assert, proclaim, declare publicly".

Darwinian panpsychism thus has similarity to Tononi et al.’s (2015) integrated information theory (IIT) by widening the scope of subjectivity to all systems having coherent forms of quantum instability, along with attentive consciousness in all eucaryotes. However it differs from IIT in that it is not seeking simply an abstract formulation of consciousness as an integrated informational system, which on its own has no subjective aspect, but uses dynamical criteria of coherent instability that interface smoothly with quantum reality, introducing a genuine subjective aspect. It also has similarities to  Graziano’s (2016, 2017, Webb & Graziano 2015) attention schema theory (AST), particularly in regard to the key role of conscious attention being to anticipate threats to survival. It naturally acknowledges the strength of Graziano’s argument that a model of attention itself as a form of self-consciousness is central to this process, but as a vehicle to anticipative conscious volition, not a mechanistic contrivance that fools us into thinking we have conscious volition when it exists in AST only as an AI capable algorithm.


Fig 7 illustrates some of the neurophysiological processes perceived to underlie conscious processing. Walter Freeman’s model of olfaction consists of an electroencephalogram (EEG) dynamic oscillating via excitatory glutamate and inhibitory GABA neurons entering higher energy chaos as the animal sniffs. This then falls into one or another attracting basin, as the energy engaged by attention is reduced, thus identifying the odour. In the case of a new stimulus, learning alters the potential energy landscape to produce a new attractor. This type of process, involving an edge of chaos transition to a more ordered state, can be generalised to decision-making situations where the global brain dynamic has an instability between possible outcomes, in which a transition from higher energy chaos leads to the decision/solution.  Because edge of chaos dynamics invoke the butterfly effect, this raises the spectre of an unstable global state becoming sensitive to instabilities on descending scales of neural assembly to a single neuron and potentially the quantum level of the ion channel in a neuron crossing its sigmoidal threshold. The concept of stochastic resonance has also been demonstrated to promote such hand-shaking fractal scale transitions in the energetics. This is simply a descriptive overview of possible processes involved, in the face of the failure of promissory materialistic neuroscience (Popper & Eccles 1984) to demonstrate physical causal closure of the universe in the context of brain function, so Occam’s razor cuts in a direction which avoids conflict with empirical experience of conscious volitional efficacy over the physical universe.



Fig 7: (1) Edge of chaos transitions model of olfaction (Freeman 1991). (2) Joachim Keppler's (2018) view of conscious neural processing uses the framework of stochastic electrodynamics (SED), a branch of physics that affords a look behind the uncertainty of quantum field theory (QFT), to derive an explanation of the neural correlates of consciousness, based on the notion that all conceivable shades of phenomenal awareness are woven into the frequency spectrum of a universal background field, called zero-point field (ZPF), implying that the fundamental mechanism underlying conscious systems rests upon the access to information available in the ZPF. This gives an effective interface description of how dynamical brain states correspond to subjective conscious experiences, but like the other dynamical descriptions, does not solve the hard problem itself of why the zero point field becomes subjective. (3) Stochastic resonance as a hand-shaking process between the ion channel and whole brain states (Liljenström & Svedin 2005). (4) Illustration of micro-electrode recordings of local wave phase precession (LFP) enabling correct spatial and temporal encoding via discrete action potentials in the hippocampus (Qasim et al. 2021).


This is complemented by a second process earlier noted by Karl Pribram (1975, 1993), in which centrally attended (conscious) processes are distinguished from background noise of peripheral processing by the phase coherence of their excitations rising and falling together. Decoherent oscillations are relegated to the periphery of attention while coherent excitations are central. This is again consistent with competing peripheral excitations vying for central attention in an evolutionary process of natural selection favoured by several neuroscience ideas. This process of phase coherence has striking similarities to quantum uncertainty, where a measurement of energy requires a non zero time interval defined by Planck’s constant h to count the wave beats against a reference wave. This model became clearer experimentally, in that the discrete action potentials of single neurons were found to be statistically modulated by the phase precession of the overall voltage wave associated with the EEG (Qasim et al. 2021), thus bringing in a discrete cellular response to the continuous local wave potential, also characteristic of quantum phenomena in the probability interpretation of the particle’s position within the wave.

Joachim Keppler (2018, 2021) presents an analysis drawing conscious experiences into the orbit of stochastic electrodynamics (SED) a semi-classical form of quantum field theory. The SED is based on the conception that the universe is imbued with an all-pervasive electromagnetic background field, the zero-point field (ZPF), which, in its original form, is a homogeneous, isotropic, scale-invariant and maximally disordered ocean of energy with completely uncorrelated field modes and a unique power spectral density. This is basically a simplification of the uncertainty associated with the quantum vacuum in depictions such as the Feynman approach to quantum electrodynamics (fig 4). This does not of itself solve the hard problem of subjectivity, because it is a purely physical model but does provide a basis to discuss the brain dynamics accompanying conscious states in terms of two hypotheses concerning the ZPF:


“The aforementioned characteristics and unique properties of the ZPF make one realize that this field has the potential to provide the universal basis for consciousness from which conscious systems acquire their phenomenal qualities. On this basis, I posit that all conceivable shades of phenomenal awareness are woven into the fabric of the background field. Accordingly, due to its disordered ground state, the ZPF can be looked upon as a formless sea of consciousness that carries an enormous range of potentially available phenomenal nuances. Proceeding from this postulate, the mechanism underlying quantum systems has all the makings of a truly fundamental mechanism behind conscious systems, leading to the assumption that conscious systems extract their phenomenal qualities from the phenomenal color palette immanent in the ZPF.”


Although Symbiotic Existential Cosmology doesn't directly utilise any particular quantum interpretation as its basis, the ZPF description is broadly confluent with a quantum interface between brain dynamics and subjective consciousness, and with the dissipative quantum model of brain dynamics (Freeman & Vitielo 2007, Sabbadini & Vitielo 2019). It demonstrates the kind of boundary conditions in brain dynamics likely to correspond to subjective states and thus provides a good insight into the stochastic uncertainties of brain dynamics of conscious states that would correspond to the subjective aspect, and it even claims to envelop all possible modes of qualitative subjectivity in the features of the ZPF underlying uncertainty, But it would remain to be established that the ZPF can accomodate all the qualitative variations spanning the senses of sight, sound and smell, which may rather correspond to the external quantum nature of these senses. Also the ZPF as a physical manifestation does not itself solve the hard problem as such.


However Keppler claims to make this question clear as well:


A detailed comparison between the findings of SED and the insights of Eastern philosophy reveals not only a striking congruence as far as the basic principles behind matter are concerned. It also gives us the important hint that the ZPF is a promising candidate for the carrier of consciousness, suggesting that consciousness is a fundamental property of the universe, that the ZPF is the substrate of consciousness and that our individual consciousness is the result of a dynamic interaction process that causes the realization of ZPF information states. … In that it is ubiquitous and equipped with unique properties, the ZPF has the potential to define a universally standardized substratum for our conscious minds, giving rise to the conjecture that the brain is a complex instrument that filters the varied shades of sensations and emotions selectively out of the all-pervasive field of consciousness, the ZPF. (Keppler, 2013).


This picture is consistent overall with neural processing being a causally incomplete dynamical system, interfacing with quantum reality at points of environmental, and dynamical instability amid tipping points, making it possible for the subjective aspect associated with conscious volition to interact with the physical brain by forms of internal quantum measurement, without disrupting the extent to which neurodynamical processing is causally determined by the brain.

3. Symbiotic Cosmology arises because symbiotic systems achieve optimal complexity and evolutionary persistence and diversification.


Fig 8: Multiple forms of symbiosis involve the symbiosis between Asgard archaea and proteobacteria to form the eucaryotes (top centre), sexual complementarity, where two of more strains enter into a prisoners’ dilemma of sexually-antagonistic co-evolution promoted by symmetry-breaking between ovum and sperms and their differing reproductive investments (top left), Cell–virus/TE symbiosis in which 52% of the human genome consists of transposable element (TE) sequences, biospheric symbiosis in which natural and sexual selection under mutational variation leads to the survival of the fittest biospheric symbionts, whether parasite, host, predators or prey and psychic symbiosis in which plant and fungal species modify the experiential brain dynamics in humans and other species. Human TE evolutionary history, including LINEs (yellow), SINES (light and dark blue), retrovirus-like LTR (long-terminal repeat) elements (green/cyan) and DNA transposons (red). This history extends back over the entire mammalian evolutionary epoch, with around 8% and 4.5% divergence respectively every 25 million years, indicating the very ancient basis of this relationship, which extends 105 million years to the eutherian radiation (International Human Genome Consortium 2001).


This climax of biological evolution arises in eucaryotes as a result of:

(a) The eucaryote endosymbiosis between the two founding branches of life, archaea and bacteria, resulting in a complexity catastrophe leading to cell organelles and informational excitable membranes communicating through social signalling molecules, with fundamental energy processes sequestered internally in the mitochondria. This results in cellular sentience through interaction with external quantum modes forming the senses.

(b) At the same time asymmetric sexuality evolved as a genetic symbiosis between complementary strains, enabling indexed recombination of large genomes.

(c)  In parallel, cell-virus/TE symbiosis occupying up to 46% of the human genome, although some members are astill actively reproducing in the germ line they have also given rise to modular gene expression. In terms of the selfish gene (Dawkins 1976), transposable elements not withstanding, organism genomes are one huge genetic symbiosis, through organismic survival  and selection.


Organismic symbiosis is then realised in biospheric symbiosis of each species within the biosphere as a whole, in which natural and sexual selection is a measure of survival of the most successfully symbiotic species within the biosphere, whether parasites, prey, predators or hosts.


Ultimately, society and culture are also examples of symbiotic survival, however human emergence has been fraught with species-focused selection, leading to egotistical consciousness, tribal and civil warfare, as well as sexual wars of dominance between the male and female sexes, in which patriarchy has compromised the sexual prisoners’ dilemma, inhibiting female reproductive choice essential for XY-based evolution and breaching human equilibrium with the biosphere, in exponentiating devastation of the natural habitats of the planet, climate crisis and resource crisis. The prosocial effects of psilocybe species have also been proposed to have played a role in the emergence of human culture (Rodríguez Arce & Winkelman 2021). The natural correction to this scenario comes from the complex sensitivity of conscious existence not being the exclusive dominant possession of a single species Homo sapiens, but is achieved in psychic symbiosis.


A critical feature of the cosmology is that it was discovered by a mathematician with a research interest in biocosmology, neurodynamics and chaotic quantum processes, as a result of an experience on psychedelic mushrooms, which brings us to the final stage of psychic and cosmological symbiosis.


Fig 9: (a) Reductions in alpha (8-15 Hz) and delta (1-4 Hz) MEG power for psilocybin (Muthukumaraswamy et al. 2013), consistent with greater signal desynchronisation on psilocybin. (b) BOLD Variance time courses (obtained over a 1 min. sliding window) for the psilocybin and the placebo infusion (Tagliazucchi et al. 2014) showing greater variance on psilocybin. (c) Increased functional connectivity between the default mode network (DMN0 and r-fronto-parietal cortex after psilocybin (Carhart-Harris et al. 2013), consistent with the “unconstrained mind” (Lifshitz et al. 2018). (d) Decreased low frequency power (LF) and power spectrum scaling exponent α  after psilocybin infusion (Tagliazucchi et al. 2014). (e) Persistence homological scaffolds for placebo (left) and psilocybin (right) showing greater inter-connective persistence on psilocybin (Petri et al). (f) Reduced BOLD activity after psilocybin in areas related to the DMN (f) A recording during the 12 minutes after intravenous administration of psilocybin 2mg (~15 mg orally), which shows reduced activity in medial frontal cortex  (mPFC), posterior cingulate cortex (PCC) and other areas (Carhart-Harris et al 2012). (g) Two indicators of beneficial spiritual and social effects of psilocybin at 6-months after the experience Griffiths et al. (2018).


Psychic symbiosis. The end result of this process is that biospheric evolution has led to certain species, such as several cacti, mushroom species, and a variety of plant species producing neurotransmitter analogues which act as paradoxical agonists, currently having the umbrella name of classic psychedelics. These send the dynamical processes evoking subjective consciousness, perceptual processes and particularly the default mode and associated networks supporting individual ego dynamics for organismic survival, in organismic consciousness into a deeper form of primary consciousness, in which these dynamics revert more closely back towards collective survival, or even deeper into a form of abstract consciousness, which the experiencer identifies with “ultimate reality”, expressed by Aldous Huxley as the mind at large, associated with the merging of personal identity with the compassionate totality of existence. Individual consciousness is then an encapsulation of the mind at large filtered through the coherent brain activations associated with organismic consciousness.  Thus while more elementary levels of subjectivity are not perceivable to human observers, organismic and primary consciousness are, making the cosmology verifiable. Multiple papers by the Johns Hopkins team (Griffiths et al. 2006, 2007, 2011, 2018) and others, attest to a building statistical validation.


This type of deep psychedelic experience [7] has deep parallels with the mystical states of moksha, satori, epiphany, immanence and enlightenment spanning both Eastern and Western spiritual and religious traditions and planet-wide traditions of shamanism. In reductionistic science, where consciousness is regarded merely as an epiphenomenon, this is regarded as hallucination, or psychosis, of no external significance. In religious traditions it is regarded as either negative possession or positive emanation of holy spirit. In the Upanishads it is accepted as the ultimate reality in the union of Brahman with the atman, or inner self, in the manifestation of cosmic consciousness.


This is an almost unattainable objective for most people, leading to wishful reincarnation, where enlightenment is delayed to a future lifetime. Symbiotic cosmology is also the realisation of the tantric origin of Shakti-Shiva as mind and world, and of the Yin/Yang of the Tao. The key that psychedelics provide is that, among their diverse phenomena, there is a portal called the nierika by the Huichol, which leads to a state of deep cosmic consciousness sometimes described as the “spirit world”. It is also reflected in Yeshua’s saying:


It is I who am the All. From me did the All come forth, and unto me did the All extend”.


The common elements of peak psychedelic experience are of a consistently mystical quality, established in recent scientific research, invoking the experiencing of “ultimate reality” and the consistently transformative effect on peoples lives suggest they do have a common aetiology, consistent with cosmic consciousness and that this process is real. This provides evidential data, in the form of veridical reports having statistical significance in the same way that objective scientific measurements do. This places psychedelics as the subjective complement of the LHC in physics.


The symbiotic cosmology provides a completely different solution from both a purely materialistic cosmology, in which the universe is described as a causal process, in which consciousness life is passive, meaningless and irrelevant; and a theistic cosmology in which life on Earth is a disposable moral trial created by a non-evidential external third party called God for a future life of eternal bliss or hellish punishment. Both these cosmologies devalue the role of the evolving diversity of conscious life perennial in the universe, leaving us with a wasteland of apocalypse and Armageddon. The symbiotic cosmology invokes immortal paradise, so long as Earth shall live and beyond Earth to the stars, if we can learn to survive in evolutionary time. It is the real cosmology of the living universe while religious and materialistic cosmologies are tragic fallacies of the imagination.


Cosmological symbiosis: In symbiotic cosmology the purpose of the cosmological process is so that the universe can reach edge of chaos climax and manifest, experience and know itself, through the structural cosmological pathway leading to fractal complexity, life and consciousness, in which the biota, and Homo sapiens as a climax species, comes to experience forms of awareness, realising and manifesting cosmological self-consciousness.


This is a scientific cosmology, which imparts an even greater responsibility and urgency on humanity than religious cosmologies – to act as conscious guardians of the biosphere, to cherish and protect the living universe as sentient cosmological manifestations of it. This also has profound spiritually fulfilling implication, in which conscious beings become both immanent and transcendent guardians of the diversity of conscious life – i.e. becoming as Gods in terms of Genesis, regaining the mythical Tree of Life hidden since the foundation of the world:


Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of

the tree of life, and eat, and live for ever: Therefore the LORD God sent him forth from the garden of Eden. (Genesis 3:22).


This in turn imparts to us a “galvanising” responsibility, as cosmological manifestations of sentience to use our lives fruitfully to preserve and ensure the passage of the generations of conscious life in overflowing abundance. To protect the planet from mass extinctions, while experiencing the full deep abyss of conscious awareness, so that the evolving manifestation of consciousness is able to unfold. We are the agents of transformation and the decisions we make will shape the universe around us, making a paradisiacal, purgatorial or hellish history as we speak. Our lives are then truly connected to the immortal web, through intimate conscious identification with the flow of life as a whole, solving the dilemma of organismic mortality in the physical world. This again is why psychedelics are therapeutic for people in depression and terminal illness (Carhart-Harris R et al. 2016, 2017, Griffiths R. et al. 2016 ) and why they are also conducive to increased nature-relatedness (Lyons & Carhart-Harris 2018).


Symbiosis and Human Survival: Put very simply, a biosphere cannot survive in evolutionary time if there is a dominant species whose emergence remains tribal in basis. But that is the natural condition for any emerging dominant species like Homo sapiens. So the fully evolved expression is not species dominance, but biospheric symbiosis. So called classic psychedelics provide a core pathway to achieve this, because their affects on ego, particularly in a state of meditative withdrawal, or trance fixation, can undergo a transition to the ‘abstract’ state of consciousness that Aldous Huxley denoted “the mind at large”. Cosmological symbiosis is consistent with a fully technological civilisation, in which science and vision can both flourish, because it engenders a symbiotic civilisation, which can survive on cosmological time scales. A dominant species-driven technological civilisation is not sustainable because it is self-destructive through biospheric exploitation and collapse. Religious cultures are likewise prone to self-destruct through lethal theistic misadventure.


Fig 10: Physical cosmology and the cosmology of mental states illustrated by lead ion collisions in the LHC and “Curandero” Luke Brown's illustration of psychedelic experience. Natural psychedelics in traditional use.




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Symbiotic Existential Cosmology – Discovery and Philosophy




The Existential Condition and the Physical Universe

Turning Copernicus Inside Out

Discovering Life, the Universe and Everything

The Central Enigma: What IS the Conscious Mind?


Fig 11: Cosmology is a paradoxical complement of two manifestations – quantum reality and subjective consciousness.

The classical world around us arises from consciousness collapsing the overlapping parallel worlds of quantum reality,

to evoke the historical process via our intentional will.  We are thus personally responsible for the fate of existence.


The Existential Condition and the Physical Universe


The human existential condition consists of a complementary paradox. To survive in the world at large, we have to accept the external reality of the physical universe, that we bleed if cut and may become unconscious or die if hit on the head, but we gain our entire knowledge of the very existence of the physical universe through our conscious experiences, which are entirely subjective and are complemented by other experiences in dreams and visions which also sometimes have the genuine reality value we describe as veridical [8]. The universe is thus in a fundamental sense a description of our consensual subjective experiences of it, experienced from birth to death, entirely and only through the relentless unfolding spectre of subjective conscious existence.  Thus although we scientifically associate subjective consciousness with integrated dynamical brain states, the physical universe manifests through conscious experience. Materialists attempt to defer this by saying that this is just the way it appears to a biological organism imprisoned in their own internal model of reality, which will seem like this, but is only a feature of their subjectively confined point of view. This is incorrect because it then leads to the hard problem of consciousness and the failure to recognise volition.


We are thus subjectively conscious beings possessing volitional will over a physical universe we know only through our conscious experience of it, and our creation myths and scientific descriptions attempt to make sense of our predicament. The universe in turn becomes manifest only through its conscious sentient beings, the biota, so the meaning of existence is created through our journey of discovery as conscious agents transforming the universe by our insights and actions. We thus in turn inherit a foundational responsibility for our actions cosmologically.


When we confine our discourse to dealing with the properties of external physical reality, we end up with what has become the exceedingly complex scientific description of the natural universe. This appears on macroscopic scales to be a giant causal mechanism made of atoms and molecules, leading to our complex brains and the way brain processing leads to the decisions we make in the physical world. This in turn leads to the notion that our subjective conscious minds are just an internal model of reality created by the computational brain to sum up the outstanding features of the world around us and that our personal sense of volition and subjective agency the experienced ability to make decisions affecting the world around us – is a delusion, because it is the causal processes in our brains that did this, not our conscious volition.


The trouble with this point of view is the hard problem of consciousness – the fact that there is no conceivable way any physically objective brain process or a set of easier functional problems about integrative properties of brain function can explain something as intrinsically subjective as conscious experience. As Jerry Fodor said: “Nobody has the slightest idea how anything material could be conscious. Nobody even knows what it would be like to have the slightest idea about how anything material could be conscious. This is the dilemma that the easy problems of consciousness cannot be contrived into an objective structural description that solves the hard problem. At best, we end up with pure informational models identifying human consciousness with integrated biological forms of artificial computational intelligence.


Fig 12: Constructing our description of reality based on the external physical world since Copernicus carries incredible explanatory power because nature is complex and provides a detailed physical and biological description, but in terms of subjective experience and conscious existence, relying exclusively on the external objective details paints us into a corner where we cannot solve the hard problem of consciousness, because the external objective description is categorically incapable of modelling or manifesting intrinsic subjectivity.


There is also a fatal flaw in the dependence of physical neuroscience on classical notions of casual closure as a mechanism. The discovery of quantum reality at the beginning of the 20th century has shown us that the universe is not causally closed and that quantum uncertainty and its spooky features of quantum entanglement can intervene throughout. The reason for the incredible technological success of science is thus not the assumption of macroscopic causality at all, but the fact that the quantum particles come in two kinds. The integral spin particles, like photons, called bosons, can all cohere together, as in a laser and thus make forces and radiation, but the half-integer spin particles called fermions, like protons and electrons, which can only congregate in pairs of complementary spin, form matter, inducing a universal fractal complexity, via the non-linearity of the electromagnetic force. Given the quantum universe and the fact that brain processes are highly uncertain, given changing contexts and unstable tipping points at the edge of chaos, objective science has no real basis to claim the brain is causally closed and thus falsely conclude that we therefore have no agency to apply our subjective and consciousness to affect the physical world around us.


So what if we reverse the cosmological argument and begin with the foundations of conscious existence, in the form of subjective consciousness affecting the physical world around us through our veridical experience of our conscious intent – our volitional will affecting the world around us, as we witness in everything we do behaviourally in the world? By veridical, I mean we are telling the actual truth about our conscious experience and our consciously experienced volitional intent to make decisions and execute physical actions.  I use the term veridical because when we do anything physical we have an unswerving conscious impression that we have genuinely intended something and executed a physical action whose consequences we are responsible for as active agents. We are consciously aware that we are intending a physical action we are undertaking. This is the veridical perception of our intention that materialistic neuroscience is denying when the conscious mind is treated as an epiphenomenon  having no physical affect.

Organismic perception of the real world is described as “veridical perception” [9], because it is designed to give an accurate portrayal of the world, realer than the incoming sensory data, in our case in binocular 3-D, with size preservation, conducive to an accurate detailed view, ensuring evolutionary survival in the wild. The key aspect of consciousness us that we are aware that we are aware. Materialistic neuroscience denies that our perception of our volition is veridical, contradicting the fact that this is as necessary to survival as our veridical perception of the world.


Existential cosmology has the opposite effect from reducing consciousness to mere information, by contrast imbuing at least some forms of matter, such as brains, with an extra complementary subjective aspect that we witness and execute as conscious experience and volitional intent. Although this is counter-intuitive to pure materialism, it is a vastly more plausible and realistic approach than denying human agency by a fatal reductio ad absurdum of existence. Rather than ghosting us as walking AI machines lacking free will, it introduces profoundly exciting new properties into the physical universe, explaining conscious existence in the material realm!


Enter existential cosmology, which starts from the conscious level as we all do, and develops our cosmological world view as a transaction between subjectively conscious live human beings, to discover and deduce the cosmological conditions of the world around us as living conscious agents affecting the natural world. This leads to a very different conclusion from materialistic physical cosmology, although it is entirely consistent with both quantum cosmology and empirical neuroscience – while materialism denies conscious volition, veridical experience implies matter has psyche.


Fig 13: A: Objective physical verification proceeds by two agents or groups recording consistent outcomes from independent empirical experiments or one group verifying the theoretical prediction of another.  B: Subjective conscious veridical affirmation: Two conscious agents confirm a common truth through affirmation by empirical experience. e.g. in sworn testimony, political agreements and entrusted relationships. C: Belief through prescriptive faith in religious doctrine involves conviction of a doctrinal truth without actual knowledge or experiential or objective evidence of the proposal or phenomenon.  Symbiotic existential cosmology utilises A objectively and B subjectively. It also encompasses visionary experiences consistent with C but only if they satisfy B, alleviating the explanatory gap of “soul” being equated with belief (Freeman 2008).


Existential cosmology is thus verified as a conscious transaction of volitional agency between live human beings, in a veridical affirmation:  As you read this passage, you are becoming consciously aware that I have, as a live human being, consciously and intentionally committed this communication to physical electronic form, thus affirming that my subjective conscious volition has had a physical effect on the universe.


Normally this would be a mutual affirmation between two conscious agents in one another’s presence of their  veridical efficacy over the world. It is almost absurd to have to make this claim explicitly because it Is assumed in all our interactions! Some less materialistic people may wonder why this needs to be stated, but the scientific era has brought it into question and it is pivotal to establishing the conscious volitional paradigm.


By consciously comprehending the truth of your self-evident affirmation of my volition above on receipt of this, you are empirically, by your own experience confirming the core thesis of existential cosmology, which asserts that subjective conscious volition is physically realisable. This also implies that  at least some physical matter, including the brain, has a complementary subjective aspect, but the brain is ordinary matter subject to the four core quantum forces, so this means the physical universe has a complementary subjective aspect, from which the evolutionary implications of Darwinian panpsychism  and Symbiotic cosmology as a whole follow. Existential cosmology is thus a subjectively verifiable discovery, in the creative commons, which can be affirmed empirically by experience [10].


By veridically affirming the author’s volitional agency and noting this fact physically, you are also affirming your own volitional agency over the physical world. Therefore, on receipt of this communication, we each become consciously responsible and fully accountable for the discovery's consequences, as conscious human beings whose volition affects the world. This is not a moral responsibility but a responsibility, as a conscious agent, to the veridical truth of what you have experienced and its implications about your own volition upon the world as a conscious human being.


No unverifiable claim that awareness of volition is correlation, not causation, and my physical brain wrote this passage, or developed the entire cosmology on its own, without my conscious volition affecting the physical universe, and at the same time fooled my conscious experience into believing I had done it consciously, as a passive epiphenomenon will suffice as an avoidance of your duty of care as a conscious human being, to affirm its experienced veridical truth.


You are free to transmit this work to others in intact form, to critique it, or to communicate a critical flaw to the author, but you cannot escape the duty of care to be honest about the veridical truth of the transaction and its thesis and to communicate it honestly to others. In a sense this is not asking anything more from the reader than the simple cognisance that I have subjectively applied my conscious volitional will to commit this consciously discovered thesis to physical form, as all live consciously active human beings do every day, by their actions. However the responsibilities are acute and pivotal to the capacity of the cosmology to ensure human survival over evolutionary time scales.


The process of mutual affirmation also has significantt social implications because it leads to a social paradigm where decisions are made by autonomous mutual agreement, rather than hierarchical structures and institutions. It leads to new social models of fractal ecosystemic democracy, or lateral democracies by mutual consent such as holacracy and sociocracy.


Fig 14: The social evolution of

sociocracy models of society.


Symbiotic existential cosmology, as explained in the scientific overview, consists of three interlocking realities:

(1) Biogenic: Life exists cosmologically as a fractal consequence of the symmetry-breaking of the forces of nature reaching interactive climax.

(2) Panpsychic: Subjectively conscious volitional will has efficacy [11] over the physical universe.

(3) Symbiotic: The planetary biosphere survives and evolves through ecosystemic symbiosis, upon which human survival is dependent. Biospheric symbiosis is thus essential for human survival.


The cosmology arose as a result of an experience on psychedelic mushrooms, but the significance of the cosmology itself extends far beyond entheogenic visions. It is in fact the actual cosmology of the universe in which we consciously exist. It is fully consistent with both quantum cosmology and with empirical neuroscience, and it has truly extraordinary implications that are in no way dependent on psychedelics themselves:


1.  It restores human conscious volitional agency, currently denied by materialistic neuroscience and morally bound by religious belief, and returns ethical and legal responsibility for our actions back to the human species, and does it in the cosmological context, revealing the key role of life in the universe, as shown at  in fig 15, thus imbuing humanity with a clear responsibility to protect and unfold conscious life over evolutionary time scales.

2.  It has the direct capacity to save the biosphere and humanity from mass extinction. Its symbiotic implications form a central remedy to avoid a climate and biodiversity crisis which could cause a mass extinction of the diversity of life, setting humanity back 50 million years and very likely causing the extinction of Homo sapiens, due to a failure to live symbiotically with the biosphere upon which we co-depend for our survival.

3.  It realises the existential quest of human meaning and purpose in the universe, as a cosmological climax phenomenon, enabling the physical universe to manifest and know itself, while giving each and every one of us the capacity to experience states of cosmological symbiosis in reunion with the conscious universe as a whole.

4.  It transcends both the scientific and theistic world views:

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

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


Symbiotic existential cosmology can be empirically verified in five principal ways:


1. The key role of life in the universe is incontrovertibly manifest in the biosphere as a climax edge-of-chaos dynamical system resulting from the four non-linear quantum forces of nature, mid way through the universe in space-time.

2. Existential cosmology as an interaction between subjective consciousness and physical reality, is verified through affirmation by empirical experience between conscious human volitional agents, in the same manner that legal transactions, such as sworn evidence, fiduciary duties of care and terms of trust  are veridically affirmed. This is necessary for applying Occam's razor to eliminate materialistic cosmologies failing the volitional efficacy test fundamental to human decision-making autonomy and personal responsibility for our actions upon the world.

3. The extent of subjective volitional consciousness across the evolutionary tree can be verified through empirical observation of volitional purposiveness in eucaryotes.

4. Organismic and biospheric symbiosis are irrevocably manifest properties of all eucaryote species and the biosphere as a whole as a climax system. Psychic symbiosis has become a cultural practice of diverse human societies.

5. Cosmological symbiosis is verified by statistical evaluation of quantum change experiences of “ultimate reality”, in psychedelic and meditational states, as demonstrated in studies by the Johns Hopkins team and others.


Turning Copernicus Inside Out


The current human weltanshauung, since an exilic writer wrote the sabbatical Genesis 1, started out as a flat Earth with beaten domes (firmaments) in which the plants were created before the sun and moon. Until Copernicus, this was an anthropocentric view of God's creation. Copernicus then flipped it to the heliocentric objective universe, causing our thinking to turn inside out and become obsessed with describing everything, including our most subjective realities, in objective mechanical terms, until quantum reality intervened.


Fig 15: ’Elhoistic Flat Earth Sabbatical Eden and Copernican Classical Heliocentrism, in Symbiotic Existential Cosmology become
Conscious Paradise on the Cosmic Equator Σ
 in Space-time, between the big-bang origin α  and the final crunch, or heat death Ω.


Symbiotic Existential Cosmology doubly inverts the Copernican principle: That humanity does not have a privileged view of the universe. SEC does a double flip on this as well. Firstly the universe is NOT heliocentric. The structural interaction pathway goes through two cycles. Firstly younger hotter stars generate the chemical elements from hydrogen and helium and supernova them into galactic gas clouds which are then swept up into smaller longer lived sun-like stars with solar accretion discs, where a second long period of biogenesis and then biological evolution ensues. Thus we end up at picture three on the right, paradise on the cosmic equator in space time. We are not 4.5 billion years old but our stuff is much older, say 10 billion out of the universe's 13 billion year lifetime, so the cosmic equator is now about half way through in space-time, with a good 5 billion to go before we red giant. But there is the second flip. Due to the eucaryote endosymbiosis between archaea and bacteria, life became complex conscious organismic life and the cosmic equator has become conscious flipping the privileged view of the universe right back to consciousness itself, so we are nearly back to square one, the Garden of Eden in Genesis 2 and 3, except that we are in dire straights from human misadventure!  That's precisely what the Brahmanic quantum change experience I had on mushrooms was saying! What a hell of a fix! So we really do need to act to avoid the extinction!


This in turn resulted in the rise of classical materialism defined by Newton’s laws of motion, after watching the apple fall under gravity, despite Newton himself being a devout Arian Christian who used scripture to predict the apocalypse.


This most beautiful system of the sun, planets, and comets, could only proceed from the

counsel and dominion of an intelligent Being. ... This Being governs all things, not as the soul of the world, but as Lord over all;

and on account of his dominion he is wont to be called "Lord God" παντοκρατωρ [pantokratōr], or "Universal Ruler". ...

The Supreme God is a Being eternal, infinite, [and] absolutely perfect (Issac Newton).


Nevertheless the classically causal Newtonian world view, and Pierre Simon Laplace’s view of mathematical determinism “that if the current state of the world were known with precision, it could be computed for any time in the future or the past”, came to define the universe as a classical mechanism in the ensuing waves of scientific discovery in classical physics, chemistry and molecular biology, climaxing with the decoding of the human genome. By contrast with Newton, it is said that when Napoleon asked Laplace, who was called the weathercockfor his political survival skills, why he had never even mentioned its Creator in his work, he answered bluntly, Je n'avais pas besoin de cette hypothèse-là – “I had no need of that hypothesis”.


This classical causal view has extended to a view in neuroscience that our subjective conscious experiences, which are the sole avenue we have to experience the physical universe are simply an internal model of reality generated by the brain, viewed as a causally closed physical mechanism preventing volitional will having any efficacy. This view still pertains, despite the discovery of quantum reality at the beginning of the 20th century, in which causality is overshadowed by quantum uncertainty and its effects, on the basis that these do not apply to a warm wet brain. Howecer, this claim is empirically unprovable and is likely to remain so. The end result is that the central arena of our subjective experience and our volitional agency over the physical world have been treated by neuroscience as null and void, leaving neuroscience with no way to elucidate how the objective brain can generate something intrinsically subjective by any causal mechanism conceivable – otherwise called “the hard problem of consciousness”. This leaves our conscious existence in an orphan status and our sense of agency and living meaning and purpose in the universe non existent.


Fig 16. Symbiotic Existential Cosmology stands centrally between two degenerate descriptions of nature, fully confirming the autonomy of human conscious volitional will to affect the universe and for human beings to have full responsibility over our physical actions. Patriarchal theism, left invokes free-will but binds it to eternal punishment by a super-conscious agent. Physical materialism, right lacks any conscious human agency, regarding subjective conscious experience as simply an internal model of reality generated by the physical brain as a passive epiphenomenon, lacking any capacity of conscious volitional will to affect the physical universe. Physical Materialism and Patriarchal theism are both fated to lead to a mass extinction of the diversity of life and eventual human extinction, due to apocalyptic destruction in favour of an imagined Heaven/Hell bifurcation on the religious side and, on the materialist side, the complete failure to accept conscious life has a cosmological role in the universe which humans, as conscious volitional agents affecting the world have become responsible for, by our impact on Earth's climate, habitats and biodiversity. Only by affirming symbiotic existential cosmology does the human species have a consistent cosmological basis and a good chance of long-term survival in the biosphere over evolutionary time scales.


In figure 16, symbiotic existential cosmology occupies the central place between theistic cosmology, dominated by a superconscious agent creating the universe, and physical materialism in which the universe is described as a giant causal mechanism, although it has been more recently been found to be also subject to quantum uncertainty on  the scale of wave-particles and their ensuing “spooky” properties in quantum entanglement. Both the theistic and pure materialistic descriptions are degenerate in complementary ways.


Symbiotic existential cosmology corrects this fatal flaw in the scientific model elegantly, by starting from our conscious ability to apply volitional will to affect the universe and making a minimal augmentation of quantum cosmology to include the subjective aspect. This immediately inverts the Copernican principle, because it deduces that subjective consciousness in the advanced biota and hence humanity is the climax phenomenon of the biogenic interactive pathway, giving us not only a privileged view but the central experiential view of the universe, as a manifestation of a consciously purposive cosmos. Copernicus is turned inside out because the world outside regains its complement, the mind-at-large inside, through which the universe can perceive and manifest itself.


Symbiotic cosmology is absolutely pivotal to the human species regaining volitional autonomy and the ability to take responsibility of ensuring our species learns to respect our symbiotic relationship with the biosphere essential for our long-term survival. Without this, the prospect of a mass extinction event setting us back 50 million years and possibly causing our own extinction is almost inevitable.


Pure physically materialistic cosmology leads to a meaningless universe, in which life is an ineffectual by product, the brain is a biochemical machine, consciousness is a functionless epiphenomenon, volitional will is a delusion, and society is reduced to abstract information systems, with no ethical reason to preserve conscious life, or the diversity of natural life, predisposing to biospheric collapse, ultimately subject to AI catastrophe due to a failure to distinguish conscious life from mere information.


Fig 17: Physical materialists who, by their expressed position, are religiously unaffiliated, count only a diminishing 16% diminishing to 12.5% of the world population by 2060 (Pew Research 2017). This means that unproven assumptions that life lacks conscious volition and is just a causal computational mechanism in the brain have no credible chance of success in advancing the scientific description of nature to the human population at large in the coming century.


Patriarchal theistic cosmology by contrast, discards the late planet Earth in envy of Heaven and fear of Hell, in an apocalyptic tumult of life’s destruction, and of the universe itself, as God’s disposable creation, or in the Eastern mind-sky view a degenerating Kali [12] yuga again leading to human extinction. Figure 17 shows that, despite the incredible nature of theistic cosmology in the natural universe, far more people adhere to a religious view than are unaffiliated, partly because it does provide a realistic although moralistic view of human consciousness and free-will. This means that the scientific world view and particularly materialistic neuroscience, in the absence of an acceptance of the central place of conscious existence and volitional will has no hope of gaining widespread acceptance this century.


Symbiotic existential  cosmology, transcends both these corrupt descriptions. The unfolding diversity of conscious life is central to the cosmic process, also realising the visionary core of spiritual traditions through first-person transcendent consciousness, superseding both naive belief in a creator deity, for which no conceivable evidence actually exists and a physical universe lacking meaning,  purpose, and awareness of its own existence.


The world is a construction of our sensations, perceptions, memories. It is convenient to regard it as existing objectively on its own. But it certainly does not become manifest by its mere existence” … “The reason why our sentient, percipient and thinking ego is met nowhere within our scientific world picture can easily be indicated in seven words: Because it is itself that world picture

(Erwin Schrödinger 1944).


Conversation with Deepak Chopra


Discovering Life, the Universe and Everything


I have experienced every type of hallucinogenic agent known to science and communed with sacred mushrooms for half a century and have faithfully kept my visionary covenant with them both before and since since the key event I now describe. Last June, after a seven-year break, due to nearly being blinded by acute closed angle glaucoma, exacerbated by dilating my pupils on psychedelics, recently cured by total lens replacement, I took another plunge, using a mild dose suitable for a healthy 76 year old, in an activity-enhancing mushroom lemon tea. At the peak, I sank into deep meditation, framing the ultimate question: What is the answer to life, the universe and everything? I fell deep down into the entheogenic abyss, which opened out into the moksha epiphany of being, of transfiguring intensity, utterly compassionate of the mortal coil. This comes by many names, the mind-at-large to Aldous Huxley, Brahman-atman to the Upanishads, and the All in Yeshuas words, in the Gospel of Thomas. I emerged, galvanised and invigorated by a seemingly impossible task literally saving the diversity of conscious life of the entire universe, not to neglect, in passing, the lost sheep of Israel!  Here’s how it can be done!


As a researcher in quantum chaos and neuroscience, I struggled to reassemble the scattered shards of my physical worldview. Over weeks, this metamorphosed into The Symbiotic Cosmology of Perennial Conscious Existence”, a creative commons monograph on Research Gate – augmenting physical cosmology with its universal complement in conscious existence, in three interlocking components, biogenic, panpsychic and symbiotic.


Fig 18: Pupil dilated by psilocybin.


This cosmology is fully consistent with quantum physics and neuroscience but resolves the three central paradoxes of conscious existence: (1) The hard problem of consciousness (why subjective experience exists); (2) the physical efficacy of conscious volitional will (can our subjective experience of purposive intent, that we depend on to do anything, actually affect the world around us) and (3) the cosmological role of conscious life in the universe.


This discovery is of critical importance for humanity’s survival, although it may seem paradoxical, given its source, because the diversity of conscious life becomes the consummating climax of cosmic evolution in an all-encompassing biological, psychic and cosmological symbiosis.  And this comes with the same urgent galvanising responsibility, amid an acute planetary crisis of climate, habitat and biodiversity, to save the diversity of life from an impending human-caused mass extinction, which could well precipitate our own demise, through failing to live symbiotically within the biosphere on which we depend. Species need to not just survive, but survive in sufficient genetic diversity, to prosper and evolve. Humanity’s survival over evolutionary time scales as a fit species, in the biosphere, requires returning half the Earth’s natural habitats to the several million species with which we co-depend. As noted on the cover, it also requires ending the mutually assured destruction of the nuclear arsenal which leaves the Earth on a hair trigger instability of accidental annihilation.


The discovery is also about hard real world reality, because it gives us back conscious volitional autonomy over the world – our integral sense of personal “agency” that materialistic science stole from us in the Copernican revolution, enshrined in Newton’s laws of motion, now relentlessly entangled in the teeming uncertainty of the quantum universe. Making our scientific description consistent with our conscious autonomy also makes it consistent with civil and criminal law, in which intent, as intelligent volition, is pivotal to accountability for our actions. Incorporating conscious volition into cosmology also gives empirical science back its ethical and existential validity over prescriptive religious belief, in the true pursuit of knowledge. 


The key role of life in the universe is clearly expressed in the first component – fractal biogenic cosmology. We know by our very existence that life is capable of emerging and existing in the physical universe, but there is an underlying reason. The four forces of nature, emergent from cosmological symmetry-breaking, give rise to interactive chain reactions which compound quarks, into baryons, atomic nuclei and fractal molecular structures, because of non-linearities associated with nuclear and chemical bonding. While the energetics of biology is dwarfed to insignificance by the strongest cosmological forces, resulting in galaxies, black holes and stars, the quantum structural pathway to full interaction of the four forces leads to atoms, fractal biomolecules, organelles, cells, tissues and the conscious brain – paradise on the cosmic equator in space-time, once a first generation of stars have made the chemical elements and evolution has had time to result in conscious organisms.


Living in the quantum universe, we have no idea whether complex unstable phenomena, such as  brain processes, are causally closed. We cant assume mechanism rules when uncertainty enters into the equation and processes at the edge of chaos can amplify it. This applies particularly to unstable brain processes, which are assumed, without real evidence, to be causally closed. Pure materialism, particularly  in neuroscience, has become an unscientific doctrinal “publish or perish” belief system, having little more evidential credibility than religious fundamentalism.

Conscious experience is our sole avenue to know and understand the physical universe. Although we have to respect the fundamental nature of physical existence, to survive in the world, the totality of our knowledge of the physical reality of the world around us is established exclusively through our subjective consciousness, as a consensual experience of conscious participants, complementing our individual dreams and visions.


Since we all believe and act on the basis that  we have autonomous conscious volition, we need to determine what type of cosmology is consistent with conscious decision-making in the universe we inhabit. It must be one in which the subjective conscious mind can affect the objective physical brain, so by Occam’s razor, we eliminate all cosmologies which fail this veridical test, and out the window goes pure materialism! The brain may have some low energy quantum physics going on to support conscious processing, but it is just some ordinary organic matter that clearly obeys the four quantum forces colour, weak, electromagnetic and gravity, so we immediately have a situation where, in at least some forms of matter – (a) physical causality is not closed and (b) the physics has a complementary subjective aspect. Conscious volitional autonomy thus implies natural panpsychism!


This is already a panpsychic cosmology, because subjectivity has become a fundamental property of nature. This is why the hard problem is cosmological, not just a neuroscience problem and this is not a form of dualism! Just as the wave and particle aspects of physics are complementary rather than distinct, so are the physical universe and subjective mind. Gilbert Ryle’s Cartesian “ghost in the machine” thus does not apply!


In the second component, Darwinian panpsychism – which I coined from Charles Darwin’s comment that free will could run all the way from the “puppy” to the “polypes”, the subjective aspect becomes complementary to the universe as a whole, encapsulated in the many and various forms we experience as organismic consciousness, echoing Erwin Schrödinger’s statement: “The number of minds in the universe is one”.


The quantum universe is a causal process punctuated by quantum uncertainty. To enable subjective consciousness to influence brain function without disrupting causal closure, means subjective consciousness applies to situations where uncertainty is key – for example at unstable global tipping points in brain dynamics, where ion channel thresholds are crossed at the quantum level in a way the brain becomes sensitive to, through edge of chaos dynamics and stochastic resonance. This is precisely what is required to make sometimes split-second intuitive decisions, in exactly the situations where consciousness is key – avoiding uncertain threats to our survival, through environmental crises that can be irreducibly intractable to compute.


What then is quantum subjectivity? Each particle is “latently conscious” – probabilistically moulded by its wave function, expressing its entangled quantum history and future under special relativity. Each single quantum instance is also a single idiosyncratic event, in which the particle is randomly expressed within the wave function amplitude. This idiosyncrasy corresponds to its free will. Unstable quantum processes, including edge-of-chaos, biogenesis and excitable prokaryote cells, likewise inherit this latent complementary subjective aspect.


What about the emergence of consciousness? In the eucaryote endosymbiosis, when an archaean species engulfed respiring bacteria to form our energetic mitochondria, there was a discrete transition to cellular sentience, because the cell membrane became freed from energy transduction and became available for sensitivity to quantum “sense” modes and social signalling, with coordinated excitability functioning as a consciousorganiser using the same cellular processes and receptors as in neurons. Subjective consciousness thus predates nervous system computation by a good billion years. Informational models of consciousness, such as IIT integrated information theory and AST attention schema theory, thus incorrectly have the cart before the horse. The ensuing story, from the amoeba to humanity, is bridged by the social amoeba Dictyostellium, which has both individual cellular and coordinated organismic modes. The brain later evolves as a massively parallel organ, processing experience, operating as a tightly-coupled society of social amoebae communicating seamlessly with pre-existing sentient consciousness via a coordinated form of organismic edge-of-chaos excitability, using the same social signalling molecules that evolved in single celled species.


Existential cosmology is empirically verifiable. Objective empiricism has become technologically facile, on all scales, from the quantum to the universe. By contrast, subjective empiricism comes from subjective experiential reports of both everyday mental states and deeper transformative experiences, as well as volitional will evident in behaviour. All three are well established and as old as human culture, complemented by our awareness of purposive sentient activity in animal behaviour, indicating volition down as far as founding single celled eucaryotes. The success of psychedelics in alleviating depressive and terminal illness and documented genuine spiritual experiences, described as either religious, or of “ultimate reality” by the subject, attests to their validity and statistical significance as empirical scientific findings.


The third component is symbiosis  – genetic, cellular, organismic, biospheric, psychic and cosmological. Complex life evolved through a complementary endosymbiosis between the two prokaryote kingdoms – archaea and bacteria. Eucaryote endosymbiosis is necessary for complex life to exist, demonstrating that symbiosis, as an edge-of-chaos climax, transcends living systems lacking such complementation. Sexuality, foundational to eucaryotes, is also a form of genetic symbiosis, in which two or more strains are locked into a symbiotic role, asymmetric in sperm-ovum fertilisation in animals, also called sexually antagonistic co-evolution, due to differing male and female reproductive strategies, as in the human sex wars of patriarchal domination. The human genome is also in functional genetic symbiosis, with 46% being endogenous viral and transposable elements which, although selfish, have become key to coordinated gene regulation and evolution. Symbiosis is also biospheric. Life is not just a competitive capitalistic struggle of tooth and claw, but survival of  the most effective biospheric symbionts, in which predator, prey, parasite and host, moderate boom and bust dynamics, in edge-of-chaos biodiversity climax.


Founding gatherer-hunter cultures responsible for human emergence, from the San Bushmen to the Pygmies of the Congo have achieved biospheric symbiosis through an animistic [13] view of nature as interconnected relationships, in which animals and natural forces are conceived as having agency and personhood. Panpsychist existential cosmology shares these symbiotic features of animism which also underlies the later emergence of religious systems. Both materialistic science, and its technological development and religions asserting dominion over nature and a direct prisoners' dilemma tragedy of the commons (Hardin 1968) have brought about the impending human-induced mass extinction of life, so the interconnectedness with nature of the animistic/panpsychic world view becomes pivotal to our future survival, as a cultural expression of symbiosis between natural diversity and human culture.


Symbiosis is also psychic and cosmological. The natural correction to human induced mass extinction of life due to our tribally-based species dominance is conscious existence reaching edge-of-chaos climax, in which planetary guardianship is not the exclusive possession of a single dominant species Homo sapiens, but is achieved in psychic symbiosis with entheogenic species, which have evolved in such a way as to return egotistical consciousness to the primary consciousness noted in research studies. By opening the doors of perception to the deeper cosmic reality subjective consciousness contains, psychedelics manifest psyche, thus constituting the subjective complement to the LHC in cosmological physics, also enabling the universe to come alive and know itself in us, in cosmological symbiosis. It remains categorically unclear that the universe is able to manifest its existence in the absence our conscious experience of it. 


The lesson from the prisoners’ dilemma and evolutionary game theory is that, to advance this theory in adequate time to mitigate and alleviate a mass extinction of life, I cant afford to adopt a simple polite cooperative stance. Human motivation is not going to simply accept a veridical theory of symbiotic existence that comes out of deep left field.  This is going to take a lionesses claws to succeed in time to have any chance of a soft landing for the diversity of life on our planet. I will thus try to be firm but fair, but invoking tit-for-tat as a fall-back response, in the face of consistent defection, against protecting the diversity of life from mass extinction.


The Central Enigma: What IS the Conscious Mind?


To understand the nature of consciousness, we have to address the fact that the term consciousness is enigmatic and multifaceted, in a way which brings to mind the apocryphal tale of the 100 eskimo words for snow. Both ‘mind’ and ‘consciousness’ present a varied array of associated words and concepts, which we need to clarify, to even begin to close in on the central enigma, which the terms present to us.  


Mind conjures up a plethora of concepts from the entire realm of conscious experience "what comes to mind", through the rational mind of thought and language based reasoning, minding i.e. emotional caring, or "do you mind?" i.e object, mindfulness or focused concentration, to absent-, clear- or small- mindedness to the in attentive or mindless blunders many of us make, despite ourselves.


Consciousness can mean everything from subjective consciousness, the root capacity to have subjective experiences at all, through awake alertness, as opposed to the slumber, or coma, the state of being conscious as opposed to unconsciousness, through the fuzzy boundary between sub-conscious, pre-conscious, or un-conscious processing that accompanies conscious attention and cognition, to the restrictive idea of self-consciousness, as knowing that you know that you know. A conscious state is one which has a higher-order accompanying thought which is about the state in question. 


Wikipedia has the following introductory descriptions, chosen because they are a product of a social process of consensual agreement as to their meaning and content:


Mind collectively refers to the aspects of intellect and consciousness manifested as combinations of thought, perception, memory, emotion, will and imagination; mind is the stream of consciousness. It includes all of the brain's conscious processes. This denotation sometimes includes, in certain contexts, the working of the human unconscious or the conscious thoughts of animals. "Mind" is often used to refer especially to the thought processes of reason.”


Consciousness has been defined loosely as a constellation of attributes of mind such as subjectivity, self-awareness, sentience, and the ability to perceive a relationship between oneself and one's environment. It has been defined from a more biological and causal perspective as the act of autonomously modulating attentional and computational effort, usually with the goal of obtaining, retaining, or maximizing specific parameters (food, a safe environment, family, mates). Consciousness may involve thoughts, sensations, perceptions, moods, emotions, dreams, and an awareness of self, although not necessarily any particular one or combination of these.”


The etymologies of consciousness and mind are very different, as noted in the glossary below. Conscious, dating from 1600 harks back to Latin com "with," + scire "to know” – originally to cut or divide as in incise. By contrast mind as "that which feels, wills, and thinks; the intellect,” dates to the 1100s and reflects proto-Germanic muns “thought," and  minne "loving memory”.


Although these contain a constellation of meanings, in which mind is sometimes focused on the attributes of reasoned, or even language-based thought, and consciousness is sometimes given the more restrictive meaning of self-awareness, or a more general meaning of simply being aware, both contain a central arena of subjectivity and sentience, that typifies the living condition and accompanies us all our lives from birth to death and is the subjective experiential basis though which we perceive and understand the physical world around us, while conceding that the boundaries between consciousness and the sub- or unconscious may be fuzzy, both in varied brain states, from waking thought to sleep and coma, and in complex autonomous processes, which go on below the level of immediate awareness, during activities like driving a car.


The central enigma we are exploring is not self-consciousness, but subjective consciousness – the capacity of a conscious sentient being to have a subjective experience of the existential condition, both of the everyday world, and of dream, memory and reflection, hallucination, psychedelic reverie, and other forms of internal subjective experience, not directly correlated with the immediate events of the physical world.


Theories of Consciousness and Existential Cosmology


Theories of consciousness have, in the light of our understanding of brain processes gained from neuroscience, become heavily entwined with the objective physics and biology of brain function. Michel & Doerig (2021), in reviewing local and global theories of consciousness summarise current thinking, illustrating this dependence on neuroscience for understanding the enigmatic nature of consciousness.


Localists hold that, given some background conditions, neural activity within sensory modules can give rise to conscious experiences. For instance, according to the local recurrence theory, reentrant activity within the visual system is necessary and sufficient for conscious visual experiences. Globalists defend that consciousness involves the large-scale coordination of a variety of neuro-cognitive modules, or a set of high-level cognitive functions such as the capacity to form higher-order thoughts about one’s perceptual states. Localists tend to believe that consciousness is rich, that it does not require attention, and that phenomenal consciousness overflows cognitive access. Globalists typically hold that consciousness is sparse, requires attention, and is co-extensive with cognitive access.


According to local views, a perceptual feature is consciously experienced when it is appropriately represented in sensory systems, given some background conditions. As localism is a broad family of theories, what “appropriately” means depends on the local theory under consideration. Here, we consider only two of the most popular local theories: the micro-consciousness theory, and the local recurrence theory, focusing on the latter. According to the micro-consciousness theory “processing sites are also perceptual sites”. This theory is extremely local. The simple fact of representing a perceptual feature is sufficient for being conscious of that feature, given some background conditions. One becomes conscious of individual visual features before integrating them into a coherent whole. According to the local recurrence theory, consciousness depends on "recurrent" activity between low- and higher-level sensory areas. Representing a visual feature is necessary, but not sufficient for being conscious of it. The neural vehicle carrying that representation must also be subject to the right kind of recurrent dynamics. For instance, consciously perceiving a face consists in the feedforward activation of face selective neurons, quickly followed by a feedback signal to lower-level neurons encoding shape, color, and other visual features of the face, which in turn modulate their activity as a result.


The authors also stress post-dictive effects as a necessary non-local condition for consciousness which may last a third of a second after an event.


In postdictive effects, conscious perception of a feature depends on features presented at a later time. For instance, in feature fusion two rapidly successive stimuli are perceived as a single entity. When a red disk is followed by a green disk after 20ms, participants report perceiving a single yellow disk, and no red or green disk at all. This is a postdictive effect. Both the red and green disks are required to form the yellow percept. The visual system must store the representation of the first disk until the second disk appears to integrate both representations into the percept that subjects report having. Many other postdictive effects in the range of 10-150ms have been known for decades and are well documented. Postdictive effects are a challenge for local theories of consciousness. Features are locally represented in the brain but the participants report that they do not see those features.


This can also have implications that unconscious brain processes always precede conscious awareness, leading to the conclusion that our conscious awareness is just a post-constructed account of unconscious processes generated by the brain, as in Libet's readiness potential and that subjective consciousness along with the experience of volition have no real basis, leading to a purely physically materialist account of subjective consciousness as merely an internal model of reality constructed by the brain.


Symbiotic Existential Cosmology seeks to explain subjective conscious experience as a cosmological, rather than just a purely biological phenomenon, in a way which gives validation and real meaning to our experience of subjective conscious volition over the physical universe, expressed in all our behavioural activities and our sense of personal responsibility for our actions and leads towards a state of biospheric symbiosis as climax living diversity across the generations of life as a whole, ensuring our continued survival.


It thus focusses on a cosmological description, where a form of primal subjectivity complements the objective phenomena of the physical universe, which then becomes fully emergent in the eucaryote endo-symbiosis when the cell membrane became freed for sentient awareness by sequestering of respiration in the mitochondria, resulting in attentive edge-of-chaos membrane excitation sensitive to the quantum modes of seeing, hearing and chemical olfaction, leading to an evolutionary climax of conscious existence.


It thus discusses in detail attempts to define purely objective physical models for subjective consciousness and their attempts to explain the “hard problem of consciousness”, why we have subjective experiences at all, in terms of easier functional problems of brain dynamics and to thus come to a view of cosmological interactivity between subjective experience and the physical universe in which brain function acts as a contextual boundary filter on volitional will, to ensure the survival of the organism in the face of existential threats and opportunities for reproduction and survival.


Etymological Glossary


conscious (adj.) c. 1600, "knowing, privy to" (poetic), from Latin conscius "knowing, aware," from conscire "be (mutually) aware," from assimilated form of com "with," or "thoroughly" (see con-) + scire "to know" (see science). The Latin word probably is a loan-translation of Greek syneidos. The sense of "knowing or perceiving within oneself, sensible inwardly, aware" is from 1630s, perhaps a shortening of conscious to oneself (1620s). Also compare the Latin sense evolution in conscience and sentience. From 1650s as "aware (of a fact)." Sense of "active and awake, endowed with active mental faculties" is from 1837. *skei- Proto-Indo-European root meaning "to cut, split," extension of root *sek- "to cut." as in scission, schism, incise.


conscience (n.) c. 1200, "faculty of knowing what is right," originally especially to Christian ethics, later "awareness that the acts for which one feels responsible do or do not conform to one's ideal of right," later (late 14c.) more generally, "sense of fairness or justice, moral sense." This is from Old French conscience "conscience, innermost thoughts, desires, intentions; feelings" (12c.) and directly from Latin conscientia "a joint knowledge of something, a knowing of a thing together with another person; consciousness, knowledge;"


science (n.) mid-14c., "state or fact of knowing; what is known, knowledge (of something) acquired by study; information;" also "assurance of knowledge, certitude, certainty," from Old French science "knowledge, learning, application; corpus of human knowledge" (12c.), from Latin scientia "knowledge, a knowing; expertness," from sciens (genitive scientis) "intelligent, skilled," present participle of scire "to know."


experience (n.) late 14c., "observation as the source of knowledge; actual observation; an event which has affected one," from Old French esperience "experiment, proof, experience" (13c.), from Latin experientia "a trial, proof, experiment; knowledge gained by repeated trials," from experientem (nominative experiens) "experienced, enterprising, active, industrious," present participle of experiri "to try, test," from ex "out of" (see ex-) + peritus "experienced, tested," from PIE *per-yo-, suffixed form of root *per- (3) "to try, risk." Meaning "state of having done something and gotten handy at it" is from late 15c.


sentience (n.) 1817, "faculty of sense; sentient character or state, feeling, consciousness, susceptibility to sensation;" Etymonline"


mind (n.) "that which feels, wills, and thinks; the intellect," late 12c., mynd, from Old English gemynd "memory, remembrance; state of being remembered; thought, purpose; conscious mind, intellect, intention," Proto-Germanic *ga-mundiz (source also of Gothic muns "thought," munan "to think;" Old Norse minni "mind;" German Minne (archaic) "love," originally "memory, loving memory"), from suffixed form of PIE root *men- (1) "to think," with derivatives referring to qualities of mind or states of thought. Meaning "mental faculty, the thinking process" is from c. 1300. Sense of "intention, purpose" is from c. 1300. From late 14c. as "frame of mind. mental disposition," also "way of thinking, opinion." "Memory," one of the oldest senses, now is almost obsolete except in old expressions such as bear in mind (late 14c.), call to mind (early 15c.), keep in mind (late 15c.). Mind's eye "mental view or vision, remembrance" is from early 15c. To pay no mind "disregard" is recorded by 1910, American English dialect. To make up (one's) mind "determine, come to a definite conclusion" is by 1784. To have a mind "be inclined or disposed" (to do something) is by 1540s; to have half a mind to "to have one's mind half made up to (do something)" is recorded from 1726. Out of (one's) mind "mad, insane" is from late 14c.; out of mind "forgotten" is from c. 1300; phrase time out of mind "time beyond people's memory" is attested from early 15c. 




10 Biocrisis and Resplendence: Planetary Reflowering


The rape of Gaia – Mother Earth” – by the patriarchal imperatives of dominion over nature and business-as-usual exploitation is a suicidal insanity running through our cultural mind set, which humanity currently lacks the collective will to alleviate. Intervention for the common good is urgently necessary. For the mind at large to awaken even for a moment and become acutely aware of the carnage wrought upon the planet through the relentless exploitative impact of a single species Homo sapiens, it is obvious that, by its very compassion for the mortal coil it will impart to the beholder urgent tenacity to protect the living planet. This is precisely what I experienced in being galvanised to write these articles after a quantum change experience on sacred mushrooms after a seven year karmic drought, because of closed angle glaucoma. It is critical for our own survival and that of the living diversity of life as a whole.


The Full Scope: Climate Crisis, Mass Extinction. Population and Nuclear Holocaust


Fig 181: (1) World population is predicted to continue to rise through to 2100 (Gerland et al. 2014), with the majority of the increase in sub-Saharan Africa (inset). This will increase the world population to 10 billion, with immense pressure on the African continents carrying capacity and pressure of migration on all continents. (2) Predicted long term effects of climate change (Burke et al. 2018) could lead to a catastrophic cumulative heating over millennia, taking the planet back to the previous hot period 50 million years ago, placing many of the plant and animal species on which we depend well out of their evolved climate zone, potentially leading to human extinction because of our continuing dependence on highly evolved plant and animal species (Burke et al. 2018). (3) Human intrusion into all available habitats causing wholesale natural habitat destruction means that the biomass of livestock is over 14 times that of all wild animals and the biomass of humans is over 8.5 times that of all wild animals (Bar-On et al. 2018). (4) This situation is unsustainable and leads directly to mass extinctions of biodiversity, which would take up to 50 million years to be addressed by subsequent evolution, as exemplified by previous mass extinctions. (5) Species losses of a variety of animal and plant phyla. The incipient sixth mass extinction that started in the Late Pleistocene has already put over a quarter of mammal species under acute risk of extinction (Leakey & Lewin 1995, Kolbert 2014, 2021, Davis et al. 2018, Dawson 2016).  Detailed calculations of mammalian species indicate a time frame of millions of years to recover from the current mass extinctions, by evolving new life forms, but those lost will never be recovered. Insects are also suffering catastrophic population decline due to habitat destruction. (7) Protected areas are manifestly insufficient to protect biological and genetic diversity. International agreement is urgently needed to extend these areas. (8) Scorched-earth clear felling for palm oil plantations has felled a third of Borneo’s forest almost overnight. Such wholesale habitat destruction is even worse than burning the rainforest because all living diversity is eradicated in favour of one monoclonal species. (8) Coral bleaching shows how climate change can lead to wholesale mass extinction of species in some of the most intense oceanic biodiversity hotspots, leading to a barren ocean.


The universe as we know it has been in existence for some 13 billion years, but for over around a quarter of this cosmic lifetime, around 3.6 billion years, life and its diversity and complexity has continued to evolve to the point of human emergence amid climax diversity, which has taken around 66 million years to recover from the mass extinction caused by the Chicxulub asteroid that extinguished the dinosaurs. Our impact is rapidly becoming worse and setting us for a warming taking us back 50 million and yet we remain unable to give the priority to correct it due to our own folly. More troubling, it runs the risk of a Permian type extinction, the most catastrophic mass extinction of multicellular life ever, which like our own climate crisis, was caused by extreme global warming.




Fig 181b: (a) The five mass extinctions dominated by the Permian, in which up to 95% of marine fauna expired. ( b) The Permian was not caused by an incoming asteroid but a huge peak in atmospheric CO2, precipitated by massive eruptions which resulted in the Siberian Traps. The eruptions continued for roughly two million years and spanned the PermianTriassic boundary, around 251.9 million years ago. (b, c) Historic temperatures and atmospheric CO2 since the Cambrian, 500 million years ago both show a massive peak at the boundary (marked * in (c) and (d)) (Mulhern 2021). This resulted in the oceans becoming depleted in oxygen, making them oceans uninhabitable particularly to more temperate species, likely exacerbated by lethal H2S contamination. (e) A 1.5-foot slab of rock from southern China shows the Permian-Triassic boundary. The bottom section is pre-extinction limestone. The upper section is microbial limestone deposited after the extinction. Three species that became extinct. (f) A fossilised spiralling shark tooth from Helicoprion, an extinct Permian shark species. (g) Diademaproetus, one of the trilobites that were plentiful in the world’s oceans but went extinct at the end of the Permian. (h) Paramblypterus, a species of fish that became extinct during the Permian.


During the end-Permian (P-T) extinction, 95 percent of all species on Earth became extinct, compared to only 75 percent during the Cretaceous-Tertiary (K-T) extinction, when a large asteroid impact, possibly exacerbated by ensuing volcanic activity, caused the dinosaurs to disappear. The impact of Homo sapiens on our planet is a striking example of how life can evolve to evoke existential crisis on a planetary scale, threatening both a mass extinction of living diversity by habitat destruction, runaway global heating from fossil fuel consumption and a possible nuclear holocaust, but there are others. Severe global heating can lead to the oceans becoming anoxic, resulting in oceanic bacteria using sulphate to poison the oceans and atmosphere with hydrogen sulphide.


We are used to the idea of the Gaia Hypothesis – that life is an integral part of a self-correcting global biochemical and geochemical process that keeps Earth conducive and habitable for life provided critical tipping points are not transgressed, to push this system beyond a point of no return. But what happens if things go too far? There is a known counterpoint to Gaia, and that is the Medea Hypothesis (Ward 2008) that under certain circumstances, living systems can also precipitate biochemical and geochemical feedback process that can bring about the mass extinction of life, like a mother killing her children.


The central cause of the Permian extinction is temperature-dependent hypoxia (Penn et al. 2018):


The conventional wisdom in the paleontological community has been that the Permian extinction was especially severe in tropical waters.Yet the model shows the hardest hit were organisms most sensitive to oxygen found far from the tropics. Many species that lived in the tropics also went extinct in the model, but it predicts that high-latitude species, especially those with high oxygen demands, were nearly completely wiped out ( study co-author Jonathan Payne).


Since tropical organismsmetabolisms were already adapted to fairly warm, lower-oxygen conditions, they could move away from the tropics and find the same conditions somewhere else,Deutsch said. But if an organism was adapted for a cold, oxygen-rich environment, then those conditions ceased to exist in the shallow oceans (study co-author Curtis Deutsch).


The huge igneous layers of the Siberian Traps (about 7 million km2 (3 million sq mi) of basaltic rock, with a volume of around 4 million km3 (1 million cu mi)) were formed by flood basalt volcanism from mantle plume, as in Iceland and Hawaii which rose until it impacted against the bottom of the Earth's crust pouring from great cracks in the land itself. As the magma rushed out into the air from its deep Earth origin, it carried enormous volumes of volcanic gas into the atmosphere, including hydrogen sulphide, methane and particularly carbon dioxide. If flood basalts are combined on a global scale with the more explosive volcanism that in addition, throws great quantities of ash and volcanic dust into the atmosphere, one might expect major effects on animals and plants.


Although the global heating caused by the erupted CO2 would not necessarily be enough on its own to cause a mass extinction of this scale, it could have set off a diabolical series of events that led to mass extinction. The Warner the tropical oceans the more the animal oxygen consumption. Normally, the deep ocean gets its oxygen from the atmosphere at the poles. Cold water there soaks up oxygen from the air and because cold water is dense, it sinks and slowly moves equator-ward, taking oxygen with it. The warmer the water, the less oxygen can dissolve and the slower the water sinks and moves toward the equator. The resulting atmospheric warming would in turn, warm surface ocean water enough to cause oceanic oxygen starvation by disrupting this conveyor belt flow, thus bringing less oxygen into the deep oceans. Once the oxygen is gone, the oceans become the realm of oceanic bacteria that obtain their oxygen stripping oxygen from sulphur oxide compounds such as sulphate, producing hydrogen sulphide, which kills aerobic organisms, as well as destroying the ozone layer protecting terrestrial plants. Methane produced in the ample swamps of this time period then has little to destroy it, so the atmosphere becomes laden with hydrogen sulphide, methane and ultra-violet radiation (Ward 2007, 2008). This scenario has been applied both to the Permian and succeeding Triassic-Jurassic (T-J) extinction (Kump, Pavlov & Arthur 2005, Richoz et al. (2012).


CO2 levels are determined by the imbalance between carbon sequestration (burial in sediments, capture by plants), and carbon emissions (decomposition and volcanic activity). Imbalances in this system created a downward trend in CO2 levels, leading to a glaciation period around 300 million years ago. This was followed by a period of intense volcanic activity, doubling CO2 concentration to about 1000 ppm. Levels then dropped until they reached todays concentrations during the [peak Eocene to] Oligocene era, 33 to 23 million years ago, when temperatures were still 4 to 6 degrees C higher than today. It can be said that history was shaped by CO2 levels, and the types of climates they would allow. Looking back at the 2 extra degrees of warmth last time CO2 levels were this high (Pliocene era, 3 million years ago), should be enough of a call to action, considering the damage two more degrees would cause today. (Mulhern 2021). 


Under a business-as-usual emissions scenarios, by 2100 warming in the upper ocean will have approached 20 percent of warming in the late Permian, and by the year 2300 it will reach between 35 and 50 percent. This study (Penn et al. 2018) highlights the potential for a mass extinction arising from a similar mechanism under anthropogenic climate change (Justin Penn).


The minimum land area requiring conservation attention to safeguard biodiversity


Fig 181c: Minimum land area for conserving terrestrial biodiversity. Components include PAs (light blue), KBAs (purple), and ecologically intact areas (dark blue). Where they overlap, PAs are shown above KBAs, which are shown above ecologically intact areas. New conservation priorities are in green. The Venn diagram shows the proportional overlap between features.


Ambitious conservation efforts are needed to stop the global biodiversity crisis (Allan et al. 2022). We estimate the minimum land area to secure important biodiversity areas, ecologically intact areas, and optimal locations for representation of species ranges and ecoregions. At least 64 million square kilometers (44% of terrestrial area) would require conservation attention (ranging from protected areas to land-use policies) to meet this goal.


Fig 181d: Gap analyses of species and ecoregion coverage within areas above. (A) Percentage of the distribution of each species (in different taxonomic groups; freshwater includes crabs, shrimp, and crayfish) and ecoregion area that overlaps. Boxplots show the median and 25th and 75th percentiles. (B) Percentage of species and ecoregions with an adequate proportion of their distribution overlapping existing conservation areas to meet specific coverage targets for species or ecoregions (orange).


More than 1.8 billion people live on these lands, so responses that promote autonomy, self-determination, equity, and sustainable management for safeguarding biodiversity are essential. Spatially explicit land-use scenarios suggest that 1.3 million square kilometers of this land is at risk of being converted for intensive human land uses by 2030, which requires immediate attention. However, a sevenfold difference exists between the amount of habitat converted in optimistic and pessimistic land-use scenarios, highlighting an opportunity to avert this crisis. Appropriate targets in the Post-2020 Global Biodiversity Framework to encourage conservation of the identified land would contribute substantially to safeguarding biodiversity.


Fig 181e: National-level land area for conservation and projected habitat loss. Estimated proportion of each country requiring effective conservation attention to safeguard biodiversity that is projected to suffer habitat conversion by 2030 (orange) and 2050 (red) or that is projected not to be converted (blue), according to SSP3 (a worst-case scenario). Gray areas are outside the land identified for conservation. We excluded 85 countries with a land area <10,000 km2  from the figure.





Fig 182: Evolutionary tree of life (King
2021c), with entheogenic molecules. Preserving the diversity of life and of conscious life in evolutionary time scales
is the prime responsibility of our sentient incarnation. Background: Amazon burning.


Fig 183:  Scenario maps Half Earth Project show (1) protected areas, (2) protected+community, (3) human pressures (4) biodiversity priority, (5) biodiversity richness and (6) biodiversity rarity. These show the difficulty of planning for a half-Earth scenario because some countries have high value habitats which urgently need conserving while others lack any significant protected areas. Furthermore protected areas are not identical with the biodiversity priorities. Habitats involving priority species and rare species are quite distinct from areas with the greatest richness (Rinnan & Jetz 2020). This means that protecting half Earth is going to require massive funding of some developing countries and wide scale consent and economic motivation on the part of developed countries  to resolve these questions. The science is critical to make the process as effective as possible but this is also going to take a huge change in the human world view to upgrade its urgency sufficiently.


If you look at the Amazon Basin it looks as though there is little overlap between biodiversity richness and human pressure, but we know that's not true because the Amazon is being ravaged by fire, mining and agriculture. Moreover The priorities for biodiversity also lie, prominently lie along the Andes, with high overlap with human impact.


Turn now to Africa and you will see a big conflict between human pressure and biodiversity priorities in the North East Congo and south to the Cape of Good Hope.  This means that stopping a serious mass extinction is going to have to involve a new kind of global planning and financing to compensate affected parties and to ensure consistent standards of protection and mitigation. Predictions of biodiversity at 2100 remain contradictory depending on how the driving factors interact (Sala et al. 2000). Wilderness areas halve the extinction risk of terrestrial biodiversity (Di Marco 2019).


Fig 184: Top left: Predicted loss of mitochondrial cytochrome c oxidase subunit I haplotypes for nine montane aquatic insect species in Europe under business as usual IPCC 2080 CO2 emission scenario (Bálint et al. 2011).  Top right: Comparison of recent and distant past extinction rates with rates at which species are committed to extinctionduring the 21st century (Pereira et al. 2010). Bottom left: Map of expected change in biodiversity for the year 2100 under antagonistic interaction between drivers such as climate and habitat loss when the total biodiversity change equals the change resulting from the driver that is expected to have the largest effect and is calculated as the maximum of the effects of all the drivers (Sala et al. 2000).  All of the key tropical rainforest would be seriously affected. Bottom right: Estimated recent and future global biodiversity trends resulting from land-use change, with and without coordinated efforts to reverse trends (Leclère et al. 2020).  Habitat effects on their own contribute up to 20% loss in diversity (grey) unless adequate measures are taken (ochre). Mean extinction probability across studies making predictions of the future effects of climate change suggest a mean extinction probability of 10% across taxa and regions, whereas empirical evidence gave a mean probability of 14% (MacLean et al. 2011).

Davis et al. (2018) note that the incipient sixth mass extinction that started in the Late Pleistocene has already erased over 300 mammal species and, with them, more than 2.5 billion y of unique evolutionary history. At the global scale, this lost phylogenetic diversity (PD) can only be restored with time as lineages evolve and create new evolutionary history. Given the increasing rate of extinctions however, can mammals evolve fast enough to recover their lost PD on a human time scale? We use a birthdeath tree framework to show that even if extinction rates slow to pre-anthropogenic background levels, recovery of lost PD will likely take millions of years.


This is going to take a paradigm shift in world views to get anywhere in time. It needs to convey an urgency and a sense of cosmological meaning to support the undertaking both scientifically and religiously to actually get there. There has to be some sheer inspiration and conviction to do this.


Human impact is causing a mass extinction of biodiversity on a time scale that is almost as acute in terms of the adaption of life as the Dinosaur extinction and is rapidly approaching a series of tipping points that could throw the entire planet into a far less hospitable state, not just for the diversity of life but for our own survival. As the Earth heats due to CO2 and methane emissions, the albedo [73] of the white, light-reflecting poles shrinks, so that it absorbs more light increasing the heating. Destabilising the methane hydrates on the ocean floor can lead to a world-wide eruption of CH4 which is 20 times more active in solar heating than CO2. At the same time the entire forested areas of the planet that fix carbon are being replaced by pasture and agriculture, compounded by massive fires both lit intentionally to clear forest and arising naturally from lightning strikes due to increased heat and the drying out of forest areas.



Fig 185: Left: Summary of major environmental-change categories expressed as a percentage change relative to the baseline given in the text. Red indicates the percentage of the category that is damaged, lost, or otherwise affected, whereas blue indicates the percentage that is intact, remaining, or otherwise unaffected (Bradshaw et al. 2021). Right: Loss of evolutionary history is variable across mammalian orders. The heights of the bars show the amount of unique evolutionary history attributable to each mammal order at a preanthropogenic baseline (130,000 y ago). The right-hand y axis shows this same value as a percentage of global mammal PD at this baseline. The heights of the colored bars show the contribution to global PD projected to remain after 50 y of status quo conservation. Warm colors represent proportional contributions that are high for an order
s SR; cool colors show the reverse. The orders Didelphimorpha to Microbiotheria are shown at standard (A) and enlarged (B) scales (Davis et al. 2018).


As I was completing this work on on Boxing Day 2021, E O Wilson regarded as Darwin’s heir passed away. Here are three statements he made about Biodiversity in interview about his book “The Meaning of Human Existence”:


We are by instinct related closely to the survival of our distant ancestors by a driving need to strike nature as hard as we could, and to draw as much as we could from it. And we havent lost that at all. And now we come to a higher-level recognition that we struck too hard, and too far, and we are threatening the world that we first entered so aggressively and successfully in Africa. And we somehow have got to pull back our instincts to exploit and subordinate and convert to our immediate welfare—because if we take too much more of the Earths biodiversity we render the biosphere unstable. And we could, in the worst of circumstances, reach a tipping point in which the whole thing collapses—and we with it.


The living world the biosphere is a razor thin layer of organisms that have evolved over billions of years to create close to exactly the right combination of species and their interactions to maintain the conditions that they live in. Our minds and our bodies are particularly well designed by natural selection to live in those exact conditions and if we change it in any significant way, we die quickly, and so we should keep in mind that, when we destroy the living world by allowing species to go extinct, you're weakening the biosphere and eventually, you may reach a tipping point in which the whole thing starts to unravel, and when that happens pfuttt the end of everything.


Part of our problem is that we're a species that is narcissistic. We're intensely social and intensely interested in other people and that's how we keep our groups united and well coordinated. The result is that we're geniuses at social intelligence and really stupid when it comes to understanding how to manage the environment. We are a  badly adapted species right now. We have created civilisations in which we lead and live on parts of the planet on our own. And we haven't gotten over our emphasis on forming groups and having groups compete with each other. IT's easy for us to think that the world was made for us and we don't really need to know about the 8 million or so species on this planet, even when we're told that keeping them intact and making sure they continue to live is probably necessary for our long-term existence.


Fig 186: Phylogenetic distribution of hidden diversity estimated from consensus of delimitation results. Each silhouette represents a mammalian order with its shadow reflecting the ratio of predicted species to recognised species. Striped silhouettes represent orders with conflicting delimitation results that were not included in the predictive analysis (Parsons et al. 2022). The uncertainties may be much larger in other groups e.g. arthropods.


The Covid-19 pandemic has shown us a world which cannot realistically modify business as usual exploitation to address the human impact on the biosphere that precipitated the pandemic through trafficking and exploitation of wild animals. This inability risks a  potentially irreversible planetary tipping point. The fact that we can even temporarily be stopped in our tracks by a mere virus underscores the vulnerability of the human population to misadventure and the fragility of technological civilisation. By comparison with dealing with a pandemic, the cumulative problems of human impact are far more deleterious to both future quality of life and to the worlds economic viability, and could result in the mortality of billions of people. The problems are made all the more intractable because action requires international cooperation to transform our energy and consumption economies, but this is mired by national and political interests and resolute will can be unravelled all too easily by a single populist defector in a position of power, disrupting the capacity of the world to act cogently and scientifically.


Underlying the climate crisis is a much more serious and potentially devastating one for humanitys future quality of life, economic future and survival as a species, and that is the mass extinction (Leakey & Lewin 1996) of biodiversity, driven both by whiplash climate change and wholesale habitat destruction further exacerbated by deforestation and the burning of both the tropical rainforests and temperate forests of Earth, as well as the conversion of vast wilderness areas to monoculture. Whole geographical regions of the planet, both at cooler poles where temperatures changes are magnified and in the hotter drier tropics are likely to devastate their plant and animal diversity. The issues of biocrisis (King 2006-2020) and mass extinction are more serious than climate change or human induced pandemics and require a combined strategy of mitigation of habitat destruction, replanting of wilderness areas, conversion of food production and consumption to less polluting and carbon-intensive practices and collecting as much genetic diversity as possible in gene banks to conserve plant, bacterial, and fungal diversity. The fate of insects and other small multi-celled animals is also highly important for overall planetary fertility, as exemplified from honey bees to humming birds.


(a) Half Earth The biosphere needs immediate protection from human impact over a full half its surface and restoration by a clear dedicated program (Wilson 2016, Le Page 2018, Baillie & Zhang 2018, Dinerstein et al. 2019, Lambert 2020, Convention on Biological Diversity), and assisting diversity to replenish in the wilderness is essential for the long-term robustness of the biosphere’s diversity and of human species over evolutionary time scales. Although we are stripping the biosphere, we are very small on the face of the planet and dependent on stable food supplies. Planetary changes crossing tipping points, would have a much more serious long term impact on the viability of human species, let alone the economy, than by adopting the precautionary principle. Climate change remains a serious long term risk to biodiversity and the human population. Changes in the ocean level, once initiated will continue for up to 1000 years due to changes in the planetary albedo as the white polar caps melt. They could render vast land areas uninhabitable to humans and for food production reducing the economic carrying capacity of the planet for human life for millennia to come, with increasing destertification in some areas and flooding in others all impacting on biodiversity. Pollution, from estrogenic chemicals to ocean plastics, also needs urgent containment.


Fig 187: Left: Current state of world nuclear weapon stockpiles. Right: Tsar bomba 50 megatons video. Black rose video.


(b) Nuclear Holocaust  We remain in a situation of mutually-assured destruction due to a massive overkill of nuclear destructive power, which could also lead to a human and biodiversity genocide. This remains a key challenge and a dark comment on the patriarchal male-combat winner-take-all death-risking reproductive strategy, extrapolated to utopian proportions, which urgently needs to be addressed for the safety of the human species and the biosphere. This is human maleficence being appropriated to create a hair-trigger potential for mass destruction, rather than using this technology to avoid astronomical threats to biospheric survival.


The Federation of American Scientists notes: “Despite progress in reducing Cold War nuclear arsenals, the worlds combined inventory of nuclear warheads remains at a very high level: roughly 13,100 warheads as of early-2021. Of these, nearly 9,600 are in the military stockpiles (the rest are awaiting dismantlement), of which some 3,800 warheads are deployed with operational forces, of which up to 2,000 US, Russian, British and French warheads are on high alert, ready for use on short notice. … All the nuclear weapon states continue to modernise their remaining nuclear forces, adding new types, increasing the role they serve, and appear committed to retaining nuclear weapons for the indefinite future”.


(c) Population and Patriarchy Population also remains a critical issue. This article presents a perspective in which consciousness is not just a human faculty but is shared widely by the biota, conveying at its heart, a reverence for the continuity and sacredness of conscious life. Patriarchal religions and cultures claim to represent the sanctity of life, but have abused it, both by suppressing female reproductive choice to ensure male paternity certainty and by encouraging unrestrained reproduction of their adherents as a means to social and world dominance, accompanied by dire penalties, from stoning for adultery, through enforced female veiling, chaperoning by male relatives, female genital mutilation, limitations on female education, careers and freedom of the female race to associate, and choose their/our own futures and sexual partners.


Fig 188: Recent and future population growth of world religions (Pew Research 2017, Wikipedia).


As noted in Sexual Paradox: Complementarity, Reproductive Conflict and Human Emergence (Fielder & King 2017) this frustrates the evolutionary process towards higher intelligence we have experienced in our XY-chromosomal evolutionary emergence.


Christianity and Islam together comprise a majority of the world population with religious believers constituting 84.5% of people. Heaven and Hell cosmology, discarding the living planet and natural diversity, in favour of a reliance on the after life, is in frank contradiction to, and conflict with, ensuring a sustainable and  immortal Paradise on Earth. This is not just a crime against nature, it is a crime against humanity and reality itself. Therefore the main thrust of Symbiotic Existential Cosmology is to change the religious weltanshauung, to that of the living immortality of life as a whole because transforming the religious paradigm is precisely the point of highest remedial capacity.


As can be seen from fig 181(3) the combined biomass of humanity and livestock is already 22.5 times that of all wild mammals an unsustainable ratio in evolutionary terms.  From fig 181(1) although population growth rates have begun to ease, the world population will still rise to 2100 putting severe pressure on sub-Saharan Africa and unsustainable pressure on biodiversity worldwide.


Both contraception and abortion have been opposed as violating God’s invocation to go forth and multiply, playing a central role in driving the population explosion and hence planetary destabilisation. Muslim and secondly Christian birth rates are the highest on the planet. Abortion is opposed as a heinous sin, but the sanctity of life is not just for a single offspring but the viability of our species in a finite enclosed biosphere. Therefore upholding the sanctity of life depends on respecting the ability of the females of the species, who bear responsibility for the ongoing immortal continuity of human life, to make reproductive choices and choices whether to sustain a pregnancy in terms of their bodies, and their future responsibilities, as mothers of children they need to support. At the same time, beginnings of a severe downturn in reproduction rates insufficient to maintain the population are in some developed countries turning into a flood that is also going to cause a population bust and seriously ageing populations, so both rampant opposition to abortion and the employment and career pressures on women in developed countries need to be removed, so that  human population dynamics can become culturally and biologically sustainable.


A revolutionary female-inspired economic antidote to the paradigm of the GDP and exponentiating growth imperatives, comes from Kate Raworth (2012), in her discussion paper  “A safe and just space for humanity” , forming an interactive template for regenerating a fair, sustainable social dynamics in the closing circle of the natural planetary ecosystem and environment, originally prepared under the auspices of Oxfam in the run-up to Rio+20. This is built on “A safe operating space for humanity” in which Johan Rockström et al. (2009)  propose numerical boundaries for seven parameters: climate change, ozone depletion, ocean acidification, biodiversity, freshwater use, the global nitrogen and phosphorus cycles, and change in land use. The authors argue that we must stay within all of these boundaries in order to avoid catastrophic environmental change.


Fig 189: (Left) Beyond the boundary: The inner green shading represents the proposed safe operating space for nine planetary systems. The red wedges represent an estimate of the current position for each variable. The boundaries in three systems (rate of biodiversity loss, climate change and human interference with the nitrogen cycle), have already been exceeded. (Right) The Doughnut Economics model forming a closing circle balancing the outer limits of the sustainable biosphere with the inner shortfalls of human society spanning health, education, energy, food gender equality and social equity.


In Kate Raworth’s words [74]:


The goal of the doughnut is to meet the needs of all people within the means of the planet. Sometimes when I present the idea of Doughnut Economics, people say. "Is this capitalism? Or is this communism? Or is it socialism?" And you think 'Really Are these the only choices we have?' The -isms of the last century? Can we not come up with some ideas of our own and create new names for them and see new patterns?


Governments in every country are almost addicted to citing GDP figures as if this was proof of success and yet it's so clearly not. Because we have climate breakdown and Covid lockdown and financial meltdown, we have to pursue something far richer to move from this pursuit of endless growth, which we can now see is hitting us with crisis after crisis, moving too a goal of thriving. And the doughnut is possible to turn not into a single number, but into a dashboard. We can hold policy makers to account and say every year you need to talk about how you are making progress on these different dimensions of the Doughnut.


The outside of the doughnut is created by leading Earth system scientists just a decade ago. These are the nine life-supporting systems of planet Earth. To have a stable climate, healthy oceans, recharging fresh water. And they drew these and called them the planetary boundaries.  But I thought if we go to the centre of the circle where we use hardly any of the Earth's resources, that's not thriving, that is actually death and destitution for billions of people. We need to convert Earth's lands for food, for water, for housing for energy. So I drew this inner circle and so just as there is an outer limit of humanity's pressure on the planet so too there must be an inner limit. o the hold in the middle is a place where people are left falling short on the essentials of life. It's where people don't have the food, water, energy, healthcare, housing, education, political voice that every person has a claim to meeting. We want to leave nobody in this hole. Get everybody into the green ring of the Doughnut itself.


And I think smart policy makers realised that they don't need a solution to financial crisis and a different one to climate crisis and a different one to health emergencies. They need a paradigm that no longer pushes for endless growth, but instead focuses on thriving, on resilience and on well-being within communities.


We began with downscaling in rich cities, in high-income nations because they are the ones that have the greatest obligation to transform, to come back within the planetary boundaries. But I believe the framework that we've created can absolutely be adapted and used in low income countries and cities.


Since 2012, there have been initiatives to downscale the Doughnut Economy, so it can apply to individual countries and cities, starting with developed economies where there is an impending need to face these realities, with projects in Amsterdam and “Regenerate Costa Rica” and the spinoff DASH project where researchers have applied the Doughnut to the needs of 150 countries.


In short: (1) Give half the Earth back to re-wilding the wilderness, so there is enough species diversity for the biosphere to evolve. (2) Transition immediately to renewable energy. (3) Decentralise the food supply chains to protect humanity.      (4) Ensure the genetic diversity of our food and medicinal species. (5) Eliminate nukes and consider how best to avoid a massive asteroid Earth strike and protection from a nearby supernova. (6) Teach people how to live in symbiotic urban culture. (7) Use technology for the benefit of life as a whole, not for humanity alone, or an artificial intelligence takeover (Werthner 2022). (8) Celebrate the perennial wonder of existence throughout our generations forever Amen.


A human being is a part of the whole, called by us the 'Universe,a part limited in time and space. He experiences himself,

his thoughts and feelings as something separated from the rest — a kind of optical delusion of his consciousness.

This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us.

Our task must be to free ourselves from this prison by widening our circle of compassion

to embrace all living creatures and the whole of nature in its beauty” (Einstein)


Crisis and Resplendence

Communique on Preserving the Diversity of Life on Earth for our Survival as a Species

Affirmations: How to Reflower the Diversity of Life for our own Survival


Symbiotic Existential Cosmology Next Section


[1]   This document is an informational spore,  finer than a mustard seed,  for free circulation in intact form, to illuminate through a creative commons. 

    All quoted research is cited to the original authors, consistent with the principles of academic review in the widest pursuit of knowledge.

[2] perennial lasting or existing for a long or apparently infinite time; enduring or continually recurring.  From Latin perennis ‘lasting the year through  

    -ial. Oxford languages. The term is used to indicate lasting throughout the lifetime of conscious existence in the universe.

[3] Author Email: [email protected] Web:  This article is open commons CC BY-NC-ND 4.0. Please distribute.

[4]  efficacy – the ability to produce a desired or intended result. Latin: efficere accomplish.

[5] The cosmic web has also been raised as a possible source of fractal complexity (Vazza & Feletti 2020).

[6] The approach of SED is guided by the hypothesis of the existence of the (random) zero-point radiation field, ZPF. This rather more elaborate approach goes through a statistical evolution equation in phase space, to arrive at a description in x-space, in which the dissipative and diffusive terms are seen to bring about a definitive departure from the classical Hamiltonian dynamics.

[7] I am not suggesting that everyone should take these agents to achieve such states, but just that they need to be respected as having these potentials for existential insight by society as a whole. Neither am I recommending that people take them without expert guidance, at least at the outset. Neither am I suggesting they be taken by minors, until the age of full adult legal consent.

[8] Veridical – truthful, coinciding with reality.   Etym. "speaking truth" Latin veridicus "truth-telling, truthful," from verum "truth,"

     neuter of verus "true" + dic-, stem of dicere "to speak".

[9]  Natural selection has shaped our perceptions to be, in the typical case, accurate depictions of reality, especially of those aspects of reality that are critical for our survival. “People could not orient themselves to their environments, unless the environmental information reaching them through the various sense organs offered a perception of space that corresponds to their physical “reality.” Such perception is called veridical perception – the direct perception of stimuli as they exist. Veridical perception also causes a person to experience changing stimuli as if they were stable: even though the sensory image of an approaching tiger grows larger, for example, one tends to perceive that the animals size remains unchanged. One perceives objects in the environment as having relatively constant characteristics despite considerable variations in stimulus conditions” (Britannica, APA).

[10] empirical based on, concerned with, or verifiable by observation or experience rather than theory or pure logic.

    Etym. Greek empeirikos, from empeiria ‘experience. Observational empiricism is appropriate for verifiable physical investigation

     and experiential empiricism for veridical conscious affirmation.

[11] efficacy – the ability to produce a desired or intended result.

[12] This use of Kali is as a demon distinct from the Goddess  Kālī, who like Brahman is conceived of as “ultimate reality”.

[13] animism – the belief that all things animals, plants, rocks, rivers, weather systems etc. possess a distinct spiritual essence – as

   animated and alive.

[14] Humanity is doomed” All countries 56%, Australia 50%, Brazil 67%, France 48%, Finland 43%, India 74%, Nigeria 42%, Phillipines 73%, Portugal 62%, UK 51%, USA 46%

[15] dharmathe eternal and inherent nature of reality, regarded in Hinduism as a cosmic law and in Buddhism the nature of reality 

   regarded as a universal truth.

[16] Hieros gamos or Hierogamy (Greek ἱερὸς γάμος, ἱερογαμία "holy marriage") is a sacred marriage that plays out between a god and a goddess, especially when enacted in a symbolic ritual where human participants represent the deities

[17] Galileo despite being excommunicated for his science, was still a devoted Catholic and a traditional patriarch. He never married his children's mother and deemed his daughters unmarriageable, and soon after Virginia's thirteenth birthday he placed both girls at the Convent of San Matteo, where they lived the rest of their lives in poverty and seclusion. By contrast Galileo's son Vincenzio, who was born in Padua like his two sisters: Virginia and Livia, was named after his grandfather, and after his mother's death, his birth was legitimised by the Grand Duke of Tuscany. Virginia was Galileo's first child, born in Padua, Italy the same year that the Dominican friar Giordano Bruno was burned at the stake in Rome for insisting that the Earth travelled around the Sun instead of remaining motionless at the centre of the universe. Although none of Galileo's letters are known to have survived, 120 of Maria Celeste's exist. These letters, written from 1623 to 1634, depict a woman with incredible brilliance, industry, sensibility and a deep love for her father (Sobel 1999).

[18] veridical – coinciding with reality (Oxford Languages). Mid 17th century: from Latin veridicus (from verus ‘true’ + dicere ‘say’) + -al.

In psychology – of or relating to revelations in dreams, hallucinations, etc, that appear to be confirmed by subsequent events

[19] Vitalism is the belief that "living organisms are fundamentally different from non-living entities because they contain some non-physical element or are governed by different principles than are inanimate things”. Where vitalism explicitly invokes a vital principle, that element is often referred to as the "vital spark", "energy" or "élan vital", the vital force or impulse of life, a creative principle held by Bergson to be immanent in all organisms and responsible for evolution, which some equate with the soul.

[20] Arthur Schopenhauer concluded that the inner reality of all material appearances is Will. Where Immanuel Kant had concluded that ultimate reality - the "thing-in-itself" (Ding an sich) - lay beyond being experienced, Schopenhauer postulated that the ultimate reality is one universal will.

[21] intentionalitythe fact of being deliberate or purposive. mental states (e.g. thoughts, beliefs, desires, hopes) which consists in their being directed towards some object or state of affairs. Intentionality is chosen rather than causality to include the effect of will complementing physical causes.

[22]  No not take too much stock by Castaneda’s writings. His accounts of mushrooms and peyote are unreliable and he gathered a cult following of a troupe of woman writers, who appear to have died or committed suicide in Death Valley after he died.

[23] Weltanschauung  – a particular philosophy or view of life; the world view of an individual or group: welt "world" (see world) + anschauung "perception" (related to English show). William James (1868)

[24] This article and the complementary one “Natty Dread and Planetary Resplendence” were co-conceived out of a quantum change experience evoked by psilocybe mushrooms. Taken together they inform a sacramental paradigm shift towards planetary survival.

[25] psychedelic mind-manifesting" psychē (ψυχή, soul"), dēloun (δηλοῦν, "to make visible, to reveal”), as opposed to hallucinogenicinducing hallucinations and psychotomimetic (psycho- mind + mīmētikós, imitative) mimicking psychotic behaviour/personality.

[26] Feynman notes in his Nobel address: “I received a telephone call one day at the graduate college at Princeton from Professor Wheeler, in which he said, ‘Feynman, I know why all electrons have the same charge and the same mass’ ‘Why?’ ‘Because, they are all the same electron’!suppose that the world lines which we were ordinarily considering before in time and space instead of only going up in time were a tremendous knot, and then, when we cut through the knot, by the plane corresponding to a fixed time, we would see many, many world lines and that would represent many electrons, except for one thing. If in one section this is an ordinary electron world line, in the section in which it reversed itself and is coming back from the future we have the wrong sign to the proper time to the proper four velocities and thats equivalent to changing the sign of the charge, and, therefore, that part of a path would act like a positron. But, Professor, I said, there arent as many positrons as electrons.”  This became the basis of his representation of positrons as electron holes and for the entire Feynman diagram approach to quantum field theories.

[27]David Bohm’s (1952) pilot wave theory posits a real position and momentum for a particle such as a photon guided by a particular non-local form of pilot wave. It illustrates a form of hidden variable theory which does not require collapse of the wave function, but the predictions hold only for a situation where no new particles are created with new degrees of freedom during the trajectory. Its interpretation is thus inconsistent with the Feynman approach, where the transition probability includes all paths and all possible virtual particles created and annihilated during the transition. To the extent that its predictions coincide with those of quantum mechanics, phenomena, from weak quantum measurement (Kocsis et al. 2011) to surreal Bohmian trajectories (Mahler et al. 2016) can also be interpreted correctly by entanglement using standard quantum mechanics.

[28] The approach of SED is guided by the hypothesis of the existence of the (random) zero-point radiation field, ZPF. This rather more elaborate approach goes through a statistical evolution equation in phase space, to arrive at a description in x-space, in which the dissipative and diffusive terms are seen to bring about a definitive departure from the classical Hamiltonian dynamics.

[29] moksha – derived from the Sanskrit word muc (to free), the term moksha literally means freedom from samsara (existential illusion). This concept of liberation or release is shared by a wide spectrum of religious traditions, including Hinduism, Buddhism, and Jainism.

[30] Synesthesia: a perceptual phenomenon in which stimulation in one sensory or cognitive mode leads to experiences in a second mode.

[31] This follows in line with the filter theories of Henri Bergson Matière et Mémoire (1896) and William James  Human Immortality. (1898) 

[32] Bob Jesse and Bill Richards are co-authors of Roland Griffith’s 2006, 2008 mystical experiences studies.

[33] entheogen "god (theos) within", is a psychoactive substance that induces alterations in perception, mood, consciousness, 

   cognition, or behavioufor the purposes of engendering spiritual development or otherwise in sacred contexts. (Wikipedia)

[34] holotropic “wholeness seeking” – states which aim towards wholeness and the totality of existence – e.g. Brahman–atman.

[35] epistemic humility – a posture of scientific observation rooted in the recognition that (a) knowledge of the world is always interpreted, structured, and filtered by the observer, and (b) scientific pronouncements must be built on the recognition of observation's inability to grasp the world in itself.

[36]  science“what is known, knowledge (of something) acquired by study; information;" also "assurance of knowledge, certitude, certainty," from Old French science "knowledge, learning, application; corpus of human knowledge" (12c.), from Latin scientia "knowledge, a knowing; expertness," from sciens (genitive scientis) "intelligent, skilled," present participle of scire "to know," probably originally "to separate one thing from another, to distinguish," related to scindere "to cut, divide" (from PIE root *skei- "to cut, split;" source also of Greek skhizein "to split, rend, cleave," Gothic skaidan, Old English sceadan "to divide, separate").  Etymonline

[37] empirical based on, concerned with, or verifiable by observation or experience rather than theory or pure logic.

    Etym. empiric via Latin from Greek empeirikos, from empeiria ‘experience, from empeiros skilled’ (based on peira trial, experiment’).

    experimental late 15th century having personal experience, also experienced, observed’: from Latin experimentum practical experience

[38] Organisms are commonly regarded as: (1) phenotypes that interact with their environments, that survive, reproduce, and pass on genes and (2) the entities that are producedby genes. Hull (personal communication) argues that his notion of interactoris significantly different from Dawkins’ ‘vehicle. As in (1), Hulls regards his concept as a populational notion (the population of entities that directly interact with the external environment), while Dawkins’s ‘vehicle, as in (2), is regarded as more embryological (vehicles are the entity that replicators produce).

[39] heredity (n.) "the passing on of physical or mental characteristics genetically from one generation to another" Etym. 1530s, "inheritance, succession," from French hérédité, from Old French eredite "inheritance, legacy" (12c.), from Latin hereditatem (nominative hereditas) "heirship, inheritance, an inheritance, condition of being an heir." Legal sense of "inheritable quality or character" first recorded 1784; the modern biological sense "transmission of qualities from parents to offspring" seems to be found first in 1863, introduced by Herbert Spencer.

[40] It has been claimed that concealed estrus is not an evolved trait but an underlying primate condition  and that overt estrus is an evolved trait due to sexual and social selection e.g. in chimps and bonobos (Laland & Brown 2002 13), as the majority of primate species, including most apes, do not reveal their time of ovulation.

[41] Anneken Hendriks was an Anabaptist of Friesland, living in Amsterdam. Through treachery she was taken prisoner by the city officials. Because she held fast to her faith, she was severely tortured on 27 October 1571, with the intent of learning from her the names of other Mennonites. But even this ill treatment could not make her recant, and consequently she was put to death on the town square (Dam) on 10 November 1571. The execution took place in an unusually cruel manner. Anneken was tied to a ladder; her mouth was filled with gunpowder, and in this condition she was carried from the city hall to the ignited stake and thrown into the  flames. She was fifty-three years old and an ordinary woman who could neither read nor write. In her sentence she was condemned because "she was married according to Mennonite custom, and at night in a country house." The Martyrs Mirror records that there is a song concerning her, but gives no further information, apparently meaning the song found in the Dutch hymn book Veelder-hande Liedekens (1569), which begins "Ick moetu nu gaen verclaren, Watter t'Amsterdam is geschiet" (I must now declare to you, What took place at Amsterdam).

[42] The approach of SED is guided by the hypothesis of the existence of the (random) zero-point radiation field, ZPF. This rather more elaborate approach goes through a statistical evolution equation in phase space, to arrive at a description in x-space, in which the dissipative and diffusive terms are seen to bring about a definitive departure from the classical Hamiltonian dynamics.

[43] It is interesting to note that the surrealist movement in art claimed that there was more to reality than mere outward manifestations. There was a deeper reality (literally surreal means super reality) that lay behind outward appearances. When the word surreal is used with its intended meaning, then surreal trajectories is the correct term to describe them! Unfortunately [Englert et al.] use the term in a pejorative sense” (Hiley et al.)

[44] idiosyncrasy a mode of behaviour or way of thought peculiar to an individual idiosunkrasia, from idios own, private’ + sun ‘with’ + krasis ‘mixture’.

[45] veridical – coinciding with reality (Oxford Languages). Mid 17th century: from Latin veridicus (from verus ‘true’ + dicere ‘say’) + -al.

[46] ergodic– relating to, or denoting (e.g. chaotic) systems or processes with the property that, given sufficient time, they include or impinge on all points in a given space and can be represented statistically by a reasonably large selection of points.

[47] satori – sudden enlightenment Oxford Lang. See also subitism derived from the French illumination subite (sudden awakening).

[48] singulare tantum  a noun which appears only in the singular form – objects which may in principle be counted but are referred to as one.

[49] In physical cosmology, the Copernican principle states that humans, on the Earth or in the Solar System, are not privileged observers of the universe. (Wikipedia)

[50] Large Hadron Collider responsible for discovering the Higgs boson completing the standard model of physics, fig 29.

[51] animism (Latin: anima, 'breath, spirit, life') 

[52] It is empirically true that global heating “punishes” humanity in clear functional terms, but not as a moral punishment in the religious sense. Gaia may even have full agency in a sense we don’t yet appreciate. “Why not?”, as physicist Brian Josephson commented to me citing James Lovelock. The question we have to ask is this: Is a tornado less alive than a prokaryote? A prokaryote is tightly controlled as a genetic process and likely not conscious, but a thunder storm is in a sense more alive in the way our brains are dynamically. If alive means primitive subjectivity then a thunder storm should be accepted as alive in that sense. Any physical system capable of unstable autonomous dynamics is a candidate. Attributing agency in this way might have a deeper basis in consciousness understanding quantum reality from personal experience. What kind of form tornado or Gaia secret life might take is no easier to estimate than the putative "free will" of a quantum. But it IS an empirical question!

[53]perdidolost, done for, ruined, defeated or about to be killed etc. Cambridge Dictionary

[54] Advaita Vedanta (Sanskrit: अद्वैत वेदान्त –"non-duality"), propounded by Gaudapada (7th century) and Adi Shankara (8th century), espouses non-dualism and monism. Brahman is held to be the sole unchanging metaphysical reality and identical to the individual Atman. The physical world, on the other hand, is always-changing empirical Maya. The absolute and infinite Atman-Brahman is realized by a process of negating everything relative, finite, empirical and changing. All souls and their existence across space and time are considered to be the same oneness. Spiritual liberation in Advaita is the full comprehension and realization of oneness, that one's unchanging Atman (soul) is the same as the Atman in everyone else, as well as being identical to Brahman.

[55] Brihat Bṛhat (बृहत्).a. (-tī f.) [बृह्-अति (bṛh-ati)] (1) Large, great, big, bulky; (2) Wide, broad, extensive, far-extended (3) Vast, ample, abundant

(4) Strong, powerful (5) Long, tall (6) Fullgrown (7) Compact, dense (8) Eldest, or oldest (9) Bright.  Aranyaka (āraṇyaka) "produced, born, relating to a forest" or rather, "belonging to the wilderness". It is derived from the word Araṇya (अरण्य), which means “wilderness".

[56] velada soirée, nighttime meeting,  literally  a shamanic mushroom vigil  Spanish velar Latin vigilō ("to watch, guard”) as in vigilant.

[57] This article and the complementary one “Natural Entheogens and Cosmological Symbiosis: Solving the Central Enigma of Existential Cosmology” were co-conceived out of a quantum change experience. Taken together they inform a sacramental paradigm shift towards planetary survival.

[58] eschatology the part of theology concerned with death, judgement, and the final destiny of the soul and of humankind.

    Greek eskhatos ‘last’ + -logy.

[59] Inanna the Queen of Heaven’s  descent into Hell, stripped one by one of her seven veils, by the Galla of her sister Ereshkigal’s domain of Hell, before returning to let them sacrifice her beloved husband and partner Dumuzi for usurping the sovereign’s powers in her absence, only to have him resurrected and sacrificed seasonally as a God of fertility.

[60]  “Matthew collected the logia in the Hebrew dialect and each one interpreted them as best he could."

[61] Matthew’s Greek uses πιθυμέω (epithūméō) to set one's heart on a thing, desire, covet. Passion has a more benevolent sexual meaning

     involving infatuation and love, but the Greek  πάσχω (páskhō) is "to suffer, to be acted on, to undergo, experience” rather than an act, or desire.

[62]  Titled in recognition of The Dialogue of the Saviour (Robinson 1990).

[63]Koine Greek 'Common Greek', also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek, was the common supra-regional form of Greek spoken and written during the Hellenistic period, the Roman Empire and the early Byzantine Empire.

[64] Akiva (50-135 CE) was instrumental in drawing up the canon of the Tanakh. He stoutly defended the canonicity of the Song of Songs, (as the Holy of Holies) and of Esther, despite it being an allegory of Ishtar. He was executed by the Romans after the Bar Kokhba revolt. Akiva said of Bar Kochbah 'This is the King Messiah'.  Johanan ben Torta retorted: "Akiva, Grass shall grow from your cheeks and yet the son of David shall not appear”.

[65] I noticed in writing this that this expression comes from Matt 13:35 claiming Yeshua is revealing his deepest insights, right after Yeshua pronounces the parable of the mustard seed, which is also quoted in Thomas 20. The parable says the Kingdom of Heaven (not the Christian religion) is effectively the seed of the greatest herb, the Tree of Life in whose branches the birds lodge.

[66] Hieros gamos or Hierogamy (Greek ἱερὸς γάμος, ἱερογαμία "holy marriage") is a sacred marriage that plays out between a god and a goddess, especially when enacted in a symbolic ritual where human participants represent the deities.

[67] The grandson of one of the founders of Tel Aviv.

[68] shekhinah שכינה  "dwelling" or "settling" and denotes the indwelling of the divine presence of God manifest in the tent of Sarah, also linked to ruach ha-kodesh רוחהקודש, the divine influence of God over the universe or living creatures i.e. Holy Spirit.

[69] Weltanschauung  – a particular philosophy or view of life; the world view of an individual or group: welt "world" (see world) + anschauung "perception" (related to English show). William James (1868)

[70] I have always defended the Song of Songs as the most fertile expression of the Sacred Reunion but for this, a Zionist woman from Tsvat threatened to report me to Mossad as a Gentile “thief in the night”. Our dialogue is recounted in my song Black Rose video.

[71] In Christianity, the Holy Ghost, or Spirit, is the ultimate reality not to blaspheme against: “ Jesus said: He who blasphemes against the Father will be forgiven, and he who blasphemes against the Son will be forgiven; but he who blasphemes against the Holy Spirit will not be forgiven, either on earth or in heaven. (Thom 44, as in Mark 3.28, Luke 12.31, Matt 3.28 with the exception of the Father). The grammatical gender of the word for "spirit" is feminine in Hebrew (רוּחַ, rūaḥ), neuter in Greek (πνεῦμα, pneûma) and masculine in Latin (spiritus). The neuter Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. Holy Spirit was equated with the feminine Wisdom of God by two early Church fathers.

[72] efficacy – the ability to produce a desired or intended result.

[73] Albedo is a quantity that indicates how well a surface reflects solar energy. ... the "whiteness" of a surface, with 0 meaning black and 1 meaning white. A value of 0 means the surface is a "perfect absorber" that absorbs all incoming energy.


[75] Weltanschauung is used as an English word, from the German because the English worldview is too vague and not comprehensive enough. (For anschauen = to look at, rather with the meaning "to take a good look at", for schau = to show, display, as opposed to blicken = to look, or aussehen from sehen = to see). Primarily it means a way a person looks at the phenomenon of life as a whole. Some people (particularly those who have not lived very long) have not formed any broad (inclusive, even "sophisticated") view of life. Others consider a large number of factors before forming their overall view — maybe in their seventies — of the phenomenon of human existence. Typically a person's Weltanschauung would include a person's philosophic, moral, and religious conclusions — including e.g. the duality of spirit and matter — and perhaps their conclusions about the origins of the universe and of the development of life.

[76] According to Hesiod, when Prometheus (fore-sight) stole fire from heaven, Zeus, the king of the gods, took vengeance by presenting Pandora to Prometheus' brother Epimetheus (hind-sight). Either Pandora or Epimetheus  opened the jar left in her care containing sickness, death and many other unspecified evils which were then released into the world, or the lost blessings of the Gods as the other story goes. Though she hastened to close the container, only one thing was left behind usually translated as Hope.

[77] According to Arthur Schopenhauer, it is the laws of nature that arise from a transpersonal will, not the will from the laws of nature. Felt volitional states are the irreducible foundation of both mind and world. For Schopenhauer the inner essence of everything is conscious volition that is, will. Nature is dynamic because its underlying volitional states provide the impetus required for events to unfold. Even in the absence of all self-perception mediated by the sense organs, we would still experience our own endogenous, felt volition. Will is indeed free because it is all there ultimately is.

[78]Spiritualitas L. from spiritus n. which means 'the breath of life', also psyche, or soul. Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man", oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world and within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life. In modern times, the term broadened to refer to a wider range of experience, including esoteric and religious traditions. Modern usages refer to a subjective experience of a sacred dimension and the "deepest values and meanings by which people live", often in a context separate from organised religious institutions. It may involve belief in a supernatural realm beyond the ordinarily observable world, personal growth, a quest for ultimate or sacred meaning, religious experience, or an encounter with one's "inner dimension"..

[80] Esther (Ishtar), the beautiful Jewish wife of the Persian king Ahasuerus (Xerxes I), and her cousin Mordecai (Marduk), persuade the king to retract an order for the general annihilation of Jews throughout the empire. The massacre had been plotted by the kings chief minister, Haman, and the date decided by casting lots (purim). Instead, Haman was hanged on the gallows he built for Mordecai. When word of the planned massacre reached Esther, beloved Jewish queen of Ahasuerus and adopted daughter of Mordecai, risked her life by going uninvited to the king to suggest a banquet that Haman would attend. –. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. Then answered Esther, and said, My petition and my request is; If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said. Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: For we are sold, I and my people, to be destroyed, to be slain, and to perish. Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen. And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of king's mouth, they covered Haman's face. And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. So they hanged Haman on the gallows that he had prepared for Mordecai.