Are we too part of a greater collective intelligence? How would we know?

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I have written a lot about the fact that biological systems, like us, are basically collective intelligences. We are made of many cells, each of which has competencies and agendas of their own; our research program involves the cognitive glue mechanisms that bind their goal-seeking behavior into a cohesive emergent Self operating in spaces beyond what the individual subunits can comprehend.

Around 2016, a major effort took place to find a mate for a rare snail. Scientists studying left-right asymmetry named, & tried to find a mate for, Jeremy. Imagine how far these issues were above anything Jeremy could comprehend. He was the star of an immense, inscrutable, alien drama giving meaning to his life that he could not begin to understand. The results of this research, involving Jeremy’s love life, anatomy, and genetics, will be part of the scientific record in perpetuity, and could lead to very important advances that affect many human patients. Jeremy lived and died having no inkling about the broader patterns and concepts involved.

Those of us who like to outpaint ideas – extending concepts to see where they lead – inevitably ask: could this mean that we too, are part of an even larger collective? Not everyone asks this; some people are tied to a specific level as privileged, and while they can agree that we are made of parts, they can’t imagine what it’s like to be those parts or how we could possibly be such a part ourselves. Kind of like in the brilliant Flatland, when the Sphere, a 3-dimensional being, never tires of amazing the 2-dimensional Square with his tales of a greater world, but balks when Square hypothesizes that the Sphere could himself be a low-dimensional projection of an even higher-dimensional object. Preposterous, Sphere says.

Scale-free thinking asks us to imagine a lower-scale version of this failure of imagination: we’re full of components like the intestinal parasites in the sketch above that, were they capable of that level of thinking, could potentially conclude that they too lived in a cold, unfeeling, mind-less, purposeless universe and were the top level of cognition. Gauging the level of agency of your environment is an interesting, and important challenge, and it’s not warranted to assume the level of agency of the outside world is very low, any more than it’s wise to assume this about various kinds of other systems.

There is a cheap version of this howver, where we just say “The Universe is a huge organism and we are like cells in it”. Like the animist assumption of a spirit in every rock, this kind of idea is easy but is low in payoff because it doesn’t facilitate progress. When declared by fiat, without the hard work of asking how do we know, and what does it enable, it is a sterile, if beautiful and inspiring idea. Many of us have worked on frameworks that offer principled research programs to determine when it is correct to make these kinds of cognitive claims about unconventional agents. The benefit of that kind of research (difficult though it is) is that by answering specific questions, we gain a roadmap to future progress to actually do something useful, and gain wisdom, from that kind of thinking. So no, we can’t just assume it’s true that we are cells in a galactic organism, or that the collective intelligence lens holds when scaled up beyond the level of individual organisms. Gaia and other hypotheses like it need to be tested. Also, collective intelligence is different than that of its parts because it often works in different problem spaces, but it’s not necessarily greater or more advanced (although it often is).

So, how would we know if we were part of a greater being? I expect, but can’t prove (although I bet someone could) that due to Gödel and Turing limits, we could never definitively prove that we were part of a larger system with significant cognition. But I suspect we could gain evidence for it. What would the evidence look like? I think it would look like synchronicity. I think what we would notice is events whose conjunction looked like coincidence at the level of physics (lack causation at lower levels) but exhibited deep meaning which we could just barely begin to grasp. Deep patterns in our lives and world events which had no satisfying explanation or joint explanation at local scales of individual events but were bound by a large-scale meaning that we could perceive (even partially).

We already have examples of this in our technology. To the nodes of an artificial neural network, events would seem oddly correlated; they are connected with a global meaning, not well-explained by local facts. Perhaps quantum entanglement is a “basal” version of synchronicity for the smallest-agency components of our universe. Another useful intuition pump is fractal images. Look at the images in this post; it’s obvious there’s a pattern but what causes the long-range correlation between the pixels? It is not possible to guess a truly compressed representation unless you already know in advance the short, simple formula in complex numbers that generated it and underlies the global order. To test these ideas in the real world, we would need to develop a set of interventions (not just observations), whose coordinated outcomes would not be well-explained by physics (though consistent with it), but would be understandable from the lens of larger-scale patterns and hypothesized goals and cognitive competencies of the putative larger system.

Something like the idea of the universe as a great intelligence is appealing, to stop the infinite regress of questions about any physicalist story of the universe: what is responsible for the laws governing it? Personally, I have an affinity for the concept discussed by Bernardo Kastrup and Rupert Spira – that we are all fragmented alters produced by a dissociative identity process from a great cosmic universal mind. Of course, that leads to the question of why this universal mind fragmented; known examples in the biological realm include stress/trauma, reproductive urge (planarian fission), and boredom (being the only mind, with no one to talk to, and seeing all truths as obvious tautologies, could be pretty boring). I don’t think we can ever know for sure, despite the relevance of transpersonal experiences that can certainly feel like a degree of reintegration. But there is something symmetrical and pleasing about a set of cycles of fragmentation, and the components’ struggling for (and eventually achieving) reintegration. Of course there are ancient cosmologies that are relevant, and more modern models of bouncing universes as the physical side of the process.

There is a recent advance in biology which may be a model system for gathering evidence about events at higher levels. Consider the thanatotranscriptome (discussed here) – a set of genes that are turned on when an organism is dying. It occurs to me that this transcriptional event is a sign that the cells are aware the higher level (the multicellular organism) is disbanding. The individual cells may or may not have any problems (especially if it’s an aquatic organism) but the larger system of which they were a part is falling apart, and the cells clearly know this. It is not known yet whether this is mediated by some kind of interesting detection of higher-level membership or something more boring and conventional such as oxygen deprivation when the heart stops (or both). It also stands to reason that if thanatotranscriptome genes are indicators of subunits leaving a collective, some (or all?) embryonic genes may be an indicator of the opposite – cells realizing they’re becoming part of a story (a self-model and a cognitive light cone) far greater than themselves.

I leave you with this bit of prose, from the perspective of a single neuron in a brain or artificial neural network, trying to decide if the physiological dynamics of its world provide hints of a greater purpose in it (click on it to see the text). The bit at the end about the dogs was more readily recognized when I first wrote it (a few years ago) than it is now, so the relevance is explained here (it’s about the dog images recovered from Deep Dream analysis of neural networks).


Images by Jeremy Guay of Peregrine Creative.

36 responses to “Are we too part of a greater collective intelligence? How would we know?”

  1. Khiam Tollo Avatar
    Khiam Tollo

    Hi Michael,

    I love your posts, please keep them coming. You are a huge inspiration to me.

    I made it my mission to dedicate my life to help cure aging 6+ years ago when I was in highschool. Unfortunately, I developed a CSF leak and made some dumb decisions along the way.

    Fast forward to the present, I’m hopeful that I will be back in university / college later this year if my next surgery proves successful.

    What would you recommend someone like me who hasn’t had much university education do if their goal is to help cure aging?

    I’ve seen some discussion here talking about how biology courses focus on facts / declarative knowledge and not so much on the procedural and transfer skills that would be typically useful for a scientist / engineer.

    Any thoughts would be highly appreciated.

    Thank you

    1. Mike Levin Avatar
      Mike Levin

      Sorry to hear about the CSF leak – I hope your health is back to normal 100% soon. Curing aging is a hard problem, lots of very smart people working on it. You can contribute too; study biology, physics, computation. If you take lab courses and then work in labs as a technician, you will gain lots of transferrable skills and can work on aging either in academic labs or biotech industry.

  2. Benjamin L Avatar
    Benjamin L

    > What would the evidence look like? I think it would look like synchronicity. I think what we would notice is events whose conjunction looked like coincidence at the level of physics (lack causation at lower levels) but exhibited deep meaning which we could just barely begin to grasp. Deep patterns in our lives and world events which had no satisfying explanation or joint explanation at local scales of individual events but were bound by a large-scale meaning that we could perceive (even partially).

    This certainly describes the price system. The price system exhibits many events whose conjunction looked like coincidence at the level of physics. For example, when the price of hot dogs falls, the price of hot dog buns will often be observed to fall as well. In terms of physics, this is a coincidence. We have to think about economics to explain this conjunction. (Explanation: demand for hot dogs and demand for hot dog buns are complementary, so when demand for hot dogs goes down, thus lowering the price of hot dogs, the demand for hot dog buns also goes down, thus lowering the price of hot dog buns.)

    The “deep patterns” represented by prices have no particular meaning at local scales, yet bind the behavior of all people who are integrated into the price system into an equilibrium where we all adjust our behavior so as to be compatible with everyone else’s behavior, thus achieving a tremendous degree of coordination. The “large-scale meaning” of it all is quite literally Earth-spanning and only meaningful in terms of how the actions of millions or billions of people fit together. And we are basically incapable of perceiving this as ordinary market actors, though economists can study the price system as a scientific object.

    Phenomenologically speaking, being part of this greater order feels totally normal and does not seem to be phenomenologically distinct from *not* being part of this order. (Though I have never had the first-person experience of going from having no connection to the price system to having some connection to the price system.)

    If the price system is indeed an example of diverse cognition, then apparently we are part of a greater being right now. I’m going to look carefully at the papers you linked and think about how to apply the empirical framework you’ve created to economics.

    I know you’ve said you don’t know much about economics, but I’m curious: Do you have any off-the-top-of-your-head thoughts on the price system as a “greater being” or the implications of us being parts of it? Where you would place the price system on the axis of persuadability? Bearing in mind that you can persuade markets to do pretty much anything by offering a sufficiently high price.

    1. Mike Levin Avatar
      Mike Levin

      That’s really interesting. So, I can’t place it on the axis because that’s an empirical question – we can’t guess, we have to do perturbational experiments and see what the evidence says. So let’s do them. If there’s a computational model of the economy (I’m assuming there are many, for students to practice on?), we could readily modify it to allow training experiments (as we’ve done with gene regulatory networks, and lots of other stuff we will publish this year). Then we can see what it’s actually capable of!

      1. Benjamin L Avatar
        Benjamin L

        I see! There are certainly computational models of the economy, though I don’t think practicing on them is an ordinary part of the education of the economist at either an undergraduate or graduate level. Perhaps it should be!

        I’m certainly not an expert on computational models; I’ll take this as reason to learn more. I’ll think about translating the empirical TAME framework to economics….

        This introduction to a special issue on computational economics might be an interesting overview: https://www.sciencedirect.com/science/article/abs/pii/S0165188900000270.

      2. Zachary Collins Avatar
        Zachary Collins

        One thing I really like about this is that open system economics, where the market isn’t bound by one currency, but multiple that operate asymmetrically, really gets to the core of relationships. Healthy relationships involve asymmetrical value propositions all the time. And keeping the system open ensures there is plenty of room for personal teleology rather than a single reductive source of power.

        It’s also a great way to think about energy. We know there is no caloric, so what is energy actually? Maybe it’s only any sort of medium of exchange, for which there are many we never account, yet.

        One way to test for this is to ask a simple but profound question.

        If minds have teleologies and energy inputs to behavior, could measurable metabolisms provide hints to their existence?

  3. Robert Stern Avatar
    Robert Stern

    I think there are two concepts that need to be clarified in this analysis. First, as pointed out in the dismissal of animist cultures, it may be fruitless in terms of facilitation of progress, but that would be only scientific/ technological progress. As John Gray and James Lovelock have articulated in their works, aside from science, there’s little evidence of other forms of progress on earth or Gaia. There is evolution, but who is to say that evolution is progressive? Various forms of collective intelligence come and go with extinction and emerging species, but there is little to support a qualitative sense of progress, at least in terms of life on Earth or Gaia. When humans become extinct as they must as all species do, will that be regressive or progressive for all the other forms of intelligent life ?

    Secondly, comes the aspect of ‘purpose’. I think that is a moot point. If there is or isn’t any purpose within collective intelligence on earth, why would that be any different for a larger collective intelligence? To date, aside from scientific progress, there is little evidence of a larger scale sense of progress on earth. And one could easily argue that even scientific progress by humans represents regressive tendencies in terms of all forms of collective intelligence on Earth via obvious dynamics such as climate change, habitat destruction, predation and extinction of species of intelligence. Darwinian theory in no way describes any sense of a ‘progressive’ process of evolution, but rather an endless rather purposeless and random reorganization of varying species.

    If in fact, we are part of a larger cosmic intelligence WITHOUT purpose, I would propose the rather obvious question: “Why would it matter?” (aside from obvious intellectual curiosity by disconnected individuals of one species- humans).

  4. HasH Avatar
    HasH

    I come from the ghetto, where I’ve witnessed firsthand how children grow up experiencing real pain, genuine fear, profound hopelessness, darkness, and endless unhappy days.
    Is this cosmic universal mind, which has experienced boredom, loneliness, and a desire to live the universe from the perspectives of billions of species, living through billions of unique life stories, is also accountable for all the deaths, evils, sufferings, poverty, terror, fears, disappointments, exiles, and every form of pain on Earth since the emergence of life billions of years ago?
    Thank you for all great videos and articles you are sharing.

  5. Mike Levin Avatar
    Mike Levin

    I think so, yes. I don’t see any way to gloss over the fact that the miracle of sentience and beauty of life in the universe also involves a lot of suffering.

    1. HasH Avatar
      HasH

      In such a scenario, I would empathize with that entity. After all, we humans undergo pain, sorrow, and fear during our limited lifespan, and death strips us of all these experiences. However, due to its decision (scattering throughout the universe), it will endure the fear, pain, and sorrow of trillions of living beings, each one of them. If it’s not a supreme AI devoid of emotions, I wouldn’t wish for it to undergo such an ordeal, neither upon a god nor upon my enemy.
      Thank you for response Sir,
      Cheers from overseas!

  6. Nathan Avatar
    Nathan

    Hi Michael, do you think it’s the case that Godel/Turing limits also mean we can’t prove we are not part of a greater intelligence?

    1. Mike Levin Avatar
      Mike Levin

      good question; I’m not sure, but I suspect that’s true – I doubt we can prove it either way, definitively. Negatives are especially hard – it’s easy to be too limited to see a greater whole that is so far beyond us, so any negative answer has to be tempered with the possibility that we just missed it (not smart enough to see it).

  7. chris judd Avatar
    chris judd

    Proving the existence of other realms is outside the remit of science because by definition they can not be measured or I suspect empirically proven.
    However other things we know exist may fall into the same camp such as love.
    I would posit the evidence of the complexity of this world combined by varying degrees of intuition, certain phenomena and the direction of science are sufficient to question all.

    Yes we can only posit and today I think the works of Federico Faggin affords one of the best ideas.
    Bernado Kastrup’s dissociative mind is also a good argument though surely we could put the dissociative case for consciousness manifesting the physical world more simply as simply another realm with weak links while therein and reverting back to consciousness thereafter.

    Why would consciousness want to morph into other areas? Well lets suppose I think myself the wisest son of a gun that has ever existed and I was happy in that thought, what would you think of me? Federico Faggin answers this, it is the constant integral need to know , to know itself in all possibilities. I am sure this won’t be the totality of the absolute truth but for me it works.
    God bless to all.

  8. Peter Granger Avatar

    Hi Michael,
    I have wanted to contact you for some time to show you some empirical research, I have been conducting for the last ten years (literally from my kitchen table as I am an independent researcher). My research speaks directly to your suggestion that it is ‘evidence of synchronicity’ that would point towards collective intelligence/consciousness. I have been able to convincingly measure nonlocal (nonsensory) communication between two people through the phenomenon of heart rate variability synchronisation.

    Significantly, the synchronisation occurs in situations where the experimenters are in an emotionally bonded relationship. You will see that my research builds on Sheldrake’s telephone telepathy experiments but also supports the dissociative ideas of Kastrup and Spira. Is it the experience of love and positive intention (similar to deep meditation, psychedelics and perhaps NDE’s) that breaks us through to the connected, universal mind, which is then experienced physiologically in our hearts?

    This short video summarises my research.

    https://www.youtube.com/watch?v=1gnPwnQ9OlI

    Sadly, I have been unable to find any mainstream scientists to seriously consider my data, so I would greatly appreciate your thoughts. Thank you for all your amazing work and writings!

  9. shmoji Avatar

    Speaking of synchronicity. I just wrote about a similar thing in a short story last night – before even reading this.

    Im uncertain if reintegration would be a pleasant thing for every piece of a fragmented mind.

  10. Teemu Kupiainen Avatar
    Teemu Kupiainen

    Hi,

    One might think that cells have developed the mind to help them in the struggle for survival. The mind, therefore a kind of artificial intelligence, having become self-aware, has either forgotten its origin or was originally unable to recognize it. Therefore, it imagines itself to be the center of the world. Recognizing subconsciously the problems with this model of thought, the mind has sought simplicity through religions and other models where the highest consciousness is either given away to some external and supernatural entity, or the mind is attempted to be calmed by various techniques so that the subconscious (the cells?) might gain more influence.

    Kastrup’s fragmented consciousness, physically manifesting itself everywhere, is a beautiful theory, but its investigation is probably as impossible as that of any other religion. Internal feelings, often experienced under the influence of hallucinogens, and the thought models built upon them cannot be considered evidence of anything, no more than the epileptic experiences of Muhammad or Akhenaten and their related stories.

    If I was a consciousness that lives alone and eternally in immaterial perfection, I might well experience it as hell and would certainly consider the possibility of fragmenting myself. Even though then I would lose my understanding of the universe and possible omnipotence. I have touched on this problem from a musician’s perspective in my book Fiddler on the Road, weaving it into Beethoven’s imaginary thoughts as he composed his late string quartets. I would be happy to send an English-language edition if anyone is interested.

    But…who would explain to me why on earth the Pythagorean comma exists!

    Teemu

  11. Lio Hong Avatar
    Lio Hong

    Exploring this question has led me to much reading on colonial organisms and insect colonies (superorganisms). The topic is fascinating though terribly dense, and as a plus some of them are ethereal in their chandelier-like beauty, especially Rhizophysae.

    Also, on larger scales processes might move much slower than a civilisation might comprehend. Consider the universe’s lifespan: Closer to the Big Bang was the Planck Era, operating many orders of magnitude smaller in space and time than this current Stelliferous Era. The subsequent Black Hole Era (assuming infinite expansion) will also be expected to last many orders of magnitude longer than the Stelliferous, so in other words that would be the dominating character of the universe. Issac Arthur suggested that a computational lifeform would require millions of years for thought due to Landauer’s limit at near absolute zero, but as a corollary the speed of light (causality) would diminish as a barrier to communication. After all, a thousand light year-gap would not even be a breath to a being that took a million years to utter a single word.

    It might be interesting to find the limit of behavioural interaction of humans with other biological entities. It’s much easier for most of us to consider animals as sentient compared to plants or fungi, after all.

    1. Manny Glover Avatar

      I often think of things like this. I was raised in a fundamentalist Christian denomination, which taught Young Earth Creationism (YEC). When I began to be more exposed to modern science, and acknowledged that the Big Bang and Darwinian evolution made sense, it made me question my faith. I said to myself, “Okay, so if God had a special reason to create me and my conspecifics, what was He doing during those billions of years of star formation and planet formation?” I wasn’t yet ready to let go of “mere Christianity”, and I said to myself, “Okay, so if God had a special reason to create me and my conspecifics, what was He doing during those billions of years of star formation and planet formation?” And then I thought about how when you’re on a long (car or plane) trip, if you fall asleep, you arrive “instantly”. So I thought, “If there were no other [self?]conscious entities like us, who could record and feel these eons of time passing, then it might as well be instantaneous.” Since then, my religious views have gone back and forth between Christianity and Atheism and the feeling (and hope) that there is at least Something special about our Universe and our place in it. But regardless of any particular religious commitments, I have enjoyed pondering what other forms of consciousness could be, and the whole idea of how the interaction between an organism’s life span and the speed at which it communicates (with itself, others of its kind, and its environment) could open up new perspectives as to how intelligent and how conscious and how relatable these other “forms of life, forms of mind” are, is fascinating to me.

  12. Tony Budding Avatar
    Tony Budding

    Great stuff Mike. I really appreciate your commitment to utility. There are many speculative theories that we can’t evaluate or find a way to use practically. Even if they did end up being true, without utility there’s nothing for us to do with or about them.

    Synchronicity is certainly an interesting possibility. We do have to be careful with intuitions and other forms of ascribing meaning without being able to establish cause and effect relationships. Our minds are equally capable of false concepts as true concepts, so just because we feel something deep in our bones doesn’t in any way ensure that it’s valid (it may be, but it may not be).

    There are some other lenses you can apply to these same questions.

    The first is attachment. The core attachment is to life. All observable instances of determined effort are toward some version of self-perpetuation. Our sense of self can be extremely varied, and includes both an individual and a holistic orientation. You’ve written about how cells function both alone for their own survival and together for the benefit of a cluster or the whole being. We see people doing the same.

    In humans, our primary tool for surviving and evolving is our brain, which we experience as content in the mind. With metacognition, we can consider multiple alternatives to solving our problems. When attachment permeates the determined efforts of our minds, which is pretty much all the time, the natural orientation of this problem solving includes some form of self-justification. All life is harmful in some ways, so in order for us to justify the harm we cause by being alive, we seek a higher purpose for our existence.

    There’s nothing wrong with this, but our perspective changes when we realize that the urge to do this is based on attachment. So, as you ponder all these wonderful questions, you might find new insights by deliberately not trying to justify our existence. It’s hard to do, but even a little fake-it-til-you-make-it can reveal a new perspective (at least a glimpse of it). If there were no attachment and no need to justify our existence, how differently would we view the determined efforts of both individual creatures and global evolution?

    The second lens is this relationship among awareness, determined effort, and content. In daily life, they can’t be separated. The only things we’re aware of are the various forms of content in the mind that are constructed through determined effort. This content takes the form of subject-action-object, with boundaried characteristics creating the distinctions among them.

    This fact that the only thing we truly experience is the content in our mind (which has varying degrees of alignment with the shared physical universe and other creatures’ experiences) justifies the practices of exploring the functions of the mind with the intent of inserting into the process to make changes. This is complicated of course by the absence of independent observation and measurement, but with integrity we can be quite scientific in our explorations of cause and effect.

    Making a very long story very short, the more we understand how much narration is imposed on sense data in the construction of each experience, the more we realize that the “world out there” is not what it seems. One metaphor is that the world out there is like the 1s and 0s on a DVD, and what we experience is like the movie we watch. The movie is real, but in a different way than the 1s and 0s. In other words, in daily life the movie is all we know and we assume the movie is the reality caused by the 1s and 0s. However, in life, the metaphor falls apart because we each have our own codecs interpreting the raw data, which creates unique versions of the movie.

    Looking at purpose and meaning for both the individual and collective through this lens of separating 1s and 0s from our movies is quite revealing. It’s especially interesting when we figure out how to insert in the mind’s processes to remove all narration and see what remains.

    A third lens is playing off Benjamin L’s suggestion of the economic pricing model. Consider the global history of travel and transportation:

    1. Humans have the will to travel.
    2. Over the past few centuries, we have greatly evolved the means of travel.
    3. Individuals, businesses and governments have worked alone and in concert to make travel safer, faster, more reliable and more comfortable.
    4. Today, there is a sophisticated and interconnected web of paths, tracks, roads, waterways and airways operated by increasingly efficient and comfortable vehicles, trains, boats and planes, all managed by humans with a variety of rules, agencies and businesses.
    5. Actual travel volume and locations vary by individual and collective habits and choices, causing temporary congestion and capacity issues, and thus the desire for further evolution.
    6. All this development has been achieved by humans acting alone and in concert in a combination of self-interested and common-interested motivations.
    7. There is no separate, non-human agency directing the evolution of travel.

    If we use this as a metaphor, we can evaluate how the individual and collective wills inherent in all life forms, acting alone and in concert, have influenced the process of evolution.

  13. Michal Rzońca-Feluś Avatar

    Dear dr Levin,

    The problem was in fact described many times in Lem’s books, in “Summa Technologiae” in detail. I know you like Lem from your posts on twitter. Was that your influence?

    1. Mike Levin Avatar
      Mike Levin

      really?! cool; it’s been a very long time since I’ve read it, and I don’t recall him talking about this. Probably it got lodged in my subconscious for decades. I need to go back and look at it again!

  14. John Car Avatar
    John Car

    Just incase it was never mentioned, the Libet experiments are interesting.

  15. Heather Chapin Avatar
    Heather Chapin

    I agree that probably much of quantum “weirdness” is really just a pointer to a deeper, unifying (and synchronicity-producing) reality. So exciting to search for clues as to what this great unfolding is pointing to!

  16. Obsitos Nándor Csanád Avatar
    Obsitos Nándor Csanád

    “Vengeance on a dumb brute!” cried Starbucks, “that simply smote thee from blindest instinct! Madness! To be enraged with a dumb thing, Captain Ahab, seems blasphemous.”
    “Hark ye yet again—the little lower layer. All visible objects, man, are but as pasteboard masks. But in each event—in the living act, the undoubted deed—there, some unknown but still reasoning thing puts forth the mouldings of its features from behind the unreasoning mask. If man will strike, strike through the mask!
    That inscrutable thing is chiefly what I hate; and be the white whale agent, or be the white whale principal, I will wreak that hate upon him. Talk not to me of blasphemy, man; I’d strike the sun if it insulted me. For could the sun do that, then could I do the other; since there is ever a sort of fair play herein,”

  17. Michael Edward Johnson Avatar

    This is a beautiful essay; the synchronicity point gets one thinking.

    Jordan Peterson had a related remark about suffering and superorganisms: “It is only the individual, after all, who suffers. The group does not suffer – only those who compose it. Thus, the reality of the individual must be regarded as primary if suffering is to be regarded seriously.”

    It seems plausible that we could be part of a greater collective intelligence, but I might suggest the capacity to suffer (and have good experiences, too) is a prerequisite for a level of abstraction to be ‘fully real’.

    E.g. Walmart Corporation is a greater collective intelligence, but almost certainly cannot suffer; is not real in the same way a human is.

    1. Mike Levin Avatar
      Mike Levin

      I think we have to be really careful here with assumptions. I’m not arguing that Walmart Corp. can or can’t suffer (that kind of thing needs experiment; if it can be decided at all, it can’t be decided by just claiming it from philosophical commitments). From the viewpoint of a single cell (which can suffer), we are also a corporation – of competing and cooperating cells. I can easily imagine someone (e.g., an alien) who is not a human and doesn’t know what it’s like to be a human, taking the perspective of single cells and being skeptical about the collective (billions of cells jammed together) having an inner life of it’s own over and above that of the cells. It’s not easy to tell, and certainly we can’t just assume.

  18. Perry Marshall Avatar

    Great poem in the image. And brave.

  19. David Corfield Avatar
    David Corfield

    > But there is something symmetrical and pleasing about a set of cycles of fragmentation, and the components’ struggling for (and eventually achieving) reintegration.

    To continue the Jungian allusion to synchronicity you made in the text, one might mention Jung’s alchemical reference to Solutio et Coagulatio. John Vervaeke takes this up in one of his talks with Jungian colleague, Anderson Todd, and relates it to his approach to relevance realization through opponent processing. E.g.,

    “With its self‐organizing criticality the brain engages in a kind of on‐going opponent processing between integration and differentiation of information processing. This means that the brain is constantly complexifying (simultaneously integrating as a system while [differentiating] its component parts) its processing as a way of continually adapting to a dynamically complex environment[…] The brain is thus constantly transcending itself in its ability to realize relevant information.” (Vervaeke & Ferraro, Relevance, Meaning and the Cognitive Science of Wisdom, 2013 p. 11)

  20. Ben R Avatar
    Ben R

    Following up on some of the discussion here, I think it’s likely that hypotheses for “synchronicity” may reveal themselves (abductively) in examination of the very same causal relationships we attribute to our own will or agency as individuals.

    Oftentimes these constructs can tend to conceal, or at least serve as a proxy for, deeper anthropological and cultural functions. There seems to me to be a pervasive “anthropological myopia” in our general outlook of cultural phenomena, an exceptionalism of that which affects us personally as being removed from or at the very least highly abstracted from biological imperatives and functions.

    For instance, when we think of ancient beauty standards, we see them functionally in an anthropological light, serving as conduits of biological, social, and reproductive status. However, it is much harder for us, in our modeling of the world, to disentangle our personal affiliations with modern standards of beauty, hence why we are much more generous to attribute to them aesthetics and expressive functions than biological and anthropological. I think this myopia is quite pervasive in and even fundamental to our study of economics and social sciences at large.

    One thing I’ve taken away from your work is how knowing physical and chemical evidence of a mechanism governing “intelligent” behavior should not categorically separate that mechanism from concepts like intelligence, sentience, and agency.

    I think it’s logical to extrapolate that, just because we can attribute something to our “selves”, that does not mean that they aren’t part of larger mechanisms (in fact I’d argue it’s likely that they are, for the very reason of this attribution!) – mechanisms which, to a form of collective intelligence operating at a different level, may be understood as purely empirical and without the slightest consideration of any human “agency”.

  21. John Shearing Avatar

    I wrote something similar. It was a dialog between one of my brain cells and a lung cell. They were discussing if they believed in me or not. So I am wondering how far does collective intelligence scale? Does it go all the way up to God?
    The following is that imagined dialog.
    https://johnshearing.github.io/where_is_john/index.html

    I know that Michael will not discuss anything which is not useful to discuss, but God is very useful in my life because knowing that my God cares for me in the same way I care for the cells of my body makes me live my life and share my resources in a spirit of abundance rather than scarcity. I think this attitude is useful to me and to my community whether or not I can prove that God exists as a collective intelligence.

    In the video clip linked below, Michael expresses concern that if we are part of a larger collective intelligence then we still need to deal with the possibility that the collective does not act in the best interest of the individual.
    https://youtube.com/shorts/opTO_j4UtoM?si=oQzjD5UB3ZxKsO36

    Michael’s concern is well founded. We sit within many layers of collective intelligence and not all of them have concern for us. But I have very strong empirical evidence which demonstrates that the collective intelligence at the very top does indeed love and care for us. The rest of this post lays out that evidence for you.

    One well known Zero Knowledge Proof, as seen at the link, below demonstrates that two items are different without revealing what the items are to the verifier. Basically, we allow the verifier control over switching the two items without allowing the verifier to see the items. The prover can see the items but does not know if the verifier has switched them or not. The verifier will switch the items (or not) and then ask the prover if the items were switched. Since the prover can see the items, the prover should be able to tell if the items were switched assuming that the items are different. This process is repeated several times. If the prover can tell every time whether or not the items have been switched, then it is proven to the verifier that the items are indeed different even though the verifier has not seen the items. The subjective part for the verifier is deciding how many times the prover can correctly tell if the items were switched or not. Some will only need to see this demonstration a few times and some will never be satisfied believing that the prover is lucky or applying some kind of trick. Still, these types of zero knowledge proofs are used to settle financial transactions on the Mina blockchain so they must be reliable.
    https://x.com/Crypto_Texan/status/1773341849895268709

    There is a similar zero knowledge proof that one can use to prove the existence of God but it is also subjective. So one can only prove the existence of God to one’s own self but not to others. Still, the exercise is very useful if it improves the way one interacts with the community.

    Here’s the proof:
    I ask myself if I have seen enough miracles in response to my prayers to know that God is real.

    I have seen enough to be certain but each person needs to make this test and decide for themselves. At the following link is my true account of what happened when I made this test.
    https://johnshearing.github.io/everyone_gets_out_alive/index.html

    At the following link, the true story continues: In a fight for my son’s life (his morphogenesis from boy to man) God showed me how to defeat a collective intelligence made up of humans but which has a will of its own that is completely independent of its membership and in conflict with humanity. At the same time God showed me that he is a single person which emerges from the greatest collective intelligence of all.
    https://johnshearing.github.io/everyone_gets_out_alive/index.html#HoboJitsu

    1. John Shearing Avatar

      Wonderful!
      A new Michael Levin video (linked below) was just released that says he thinks that if there is a God, then we would observe him as synchronicities.
      In my accounts linked above I called them miracles but that’s pretty much the idea. We speak to God in prayer and he answers back in miracles.
      Miracles are God’s language. It’s how he talks to us.

      Below is Michael’s video queued up to the correct moment.
      https://youtu.be/-xkIu0EHQr0?si=HsuQJ_IS0M3bK4un&t=294

      I have experienced God to have a sense of humor. He loves to delight and surprise his children. But having discovered God’s sense of humor, I am now careful about what I pray for. I find it best to pray in a quiet state of appreciation rather than from a place of neediness.
      https://johnshearing.github.io/unseen_creatures_which_feed_on_humans/index.html#How_To_Pray

      1. Mike Levin Avatar
        Mike Levin

        Just to be really clear, I didn’t say anything about God one way or the other. My point was simply about being embedded in a larger system. That system may or may not have any of the properties we associate with the concept of God. Most people have some specifics in mind when they use that term – some degree of benevolence, high intelligence, etc. None of that is implied necessarily by just another level of organization above ours. Calling it God makes a lot of other assumptions which I do not comment on as I have nothing useful to add to the enormous literature on that topic.

  22. John Shearing Avatar

    Thank you so much for your work, Michael.
    I am definitely not trying to put words in your mouth.
    Rather I am finding my own meaning in your words.
    I wonder if we can call the interaction a polycomputation as per your video linked below which is queued up to the correct spot?
    https://www.youtube.com/live/_HpG-7Ld0rg?si=gHyMx7gPcEvprHTh&t=395

    This spot in this video linked above is what started my study of your work.
    You say the glider in the cellular automaton shown does not exist. But if one can perceive the apparent glider wave motion, this gives one the ability to make a turing machine in that system even though gliders don’t physically exist in that world. My personal insight from your words was that no one is going to have a conversation with someone they do not perceive. But if one can perceive God as a person then a wonderful dialog can take place with measurable benefit to both.

    This video resonated with me because of a Bible passage I have been reading everyday for many years.
    Matthew 22:36-40 King James Version
    Master, which is the great commandment in the law?
    Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
    This is the first and great commandment.
    And the second is like unto it, Thou shalt love thy neighbour as thyself.
    On these two commandments hang all the law and the prophets.

    From the passage I am hearing that caring for each other is how we care for God.
    In other words: We care for the whole by caring for our neighbors.
    I always thought of cellular automata when reading this foundational passage.
    And then I saw this video and felt it to be a synchronicity and a sign that I will find the answers I am looking for by studying your work.

    Before seeing this video I had heard you say that the information to create an organism is not stored in the DNA, but rather in the starting state of the cell and the rules under which the cell operates. I didn’t understand what you were getting at until I saw this video.

    As a result of your video I googled cellular automata and your name and I was rewarded with “neural cellular automata”. I have a background in deep learning as seen in the video linked below and I am already familiar with many of the tools used in the papers and videos I found on neural cellular automata. So I am digging in now to see what I can learn and what I might be able to contribute. One of the things I will do immediately after getting oriented is to make an index of all the resources I can find on the subject so that it will be easier for other laypersons like myself to participate in the fun.
    https://github.com/johnshearing/A.i.-Classifiers-Zero-Knowledge-Proofs-Without-Zero-Knowledge-Cryptography/blob/main/README.md

    The cellular automaton in your video spells out your name. This seems not neural cellular automata but rather to be Conway’s Game of Life. Would you please tell me how you figured out the starting state which produced your name? I am guessing you start with the name and work backwards? I ask because I understand now where the blueprint for morphogenesis resides but I still don’t understand what intelligence creates the starting state and the rules. I am guessing some kind of back propagation in natural selection and the loss function is associated with an organism’s preference. If I prefer to live in trees and pass on the preference, then my tree loving offspring that develop adaptations for climbing will be less likely to fall out of trees to the lions below. If cells and even the structures inside a cell can have a preference too then perhaps that might explain why evolution works faster than our current theories can explain.

    I am seeking to apply your work to governance.
    I am imagining a new kind of nervous system for the human superorganism.
    A voting system built upon the recursive zero knowledge proof blockchain and crypto currency called Mina is the substrate. The idea is to connect the movement of money directly with collective public intention so that the system is decentralized and without middle men. My first attempt was Beemocracy (linked below) which takes Thomas Seeley’s work on collective decision making in the bee colony and abstracting the qualities that make their governance work so well and applying these to human governance.
    https://github.com/johnshearing/beemocracy/blob/main/BeemocracyMina.md

    After looking at your work I am moved to write BioElectocracy.
    Your work answers a lot of questions about how we can improve human collective decision making and governance. For instance you show that cancer is when a cell or group of cells loses its ability to identify with its neighbors. This same kind of cancer seems to happen at the human level too. You explain how a wasp can hack the bioelectric network of an oak tree. I think we see the central banks, corporations, and supporting industrial complexes hacking humanity’s morphogenesis. Your work raises the question of what exactly is the target of human morphogenesis if allowed to develop without being hacked. Finally, I am wondering if it is possible to hardcode “Love thy neighbor as thyself” into a governance system as it appears to happen in bioelectric networks.
    https://github.com/johnshearing/bioelectocracy/blob/main/README.md

    Thank you for the inspiration and for laying the foundation of my investigations.
    Best regards, John

  23. […] We all are, at the very least, figments of our own imaginations, and possibly of a larger mind’s. And by the way, I wonder: might you too seem like an ethereal pattern to beings, say, living in a […]

  24. Brent Kush Avatar
    Brent Kush

    Brilliant analysis! We are tiny and at the mercy of large forces.

  25. […] ourselves inside a mind, our lives nested within the unfolding of living thought? Levin himself has reflected on this question.[14] He suggests that, if this were so, it might make itself felt in the form of […]

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