The Assumption that the universe (‘Reality’) exists
Let us suppose (I am almost certain that this is the case) that you, as with the Theory of the Soul, assume the universe exists. You assume that it would exist if you were not present: it does not exist solely in your imagination – a virtual reality (a philosophy known as solipsism). The Theory of the Soul also assumes that, although we may never actually arrive at this particular goal, applying the scientific method moves us toward a more complete and accurate representation and understanding of reality ‘as it exists out there’. This claim is contested by some philosophers but amongst several reasons in its favour is the fact that a large part of science is simply the process of making more and more observations of the world, often with the assistance of instruments of increasing power and accuracy, such as microscopes, telescopes and scanning devices. Individuals from all over our planet have been making and recording these observations for centuries and within science there is a high level of, and very often unanimous, agreement about these observations – what we call ‘facts’. It is difficult to argue that this vast enterprise is not moving us closer to an accurate representation and understanding of external reality. Of course, one characteristic of this process is that over time, our theories and explanations change, occasionally radically. However, more often they do so only by small increments, arguably increasingly so as science progresses, one reason being that new theories and explanations must be based on all the accumulated knowledge we have about the world and not just newly acquired information. Facts do not fall out of fashion in the world of science, but theories may do so when they fail to account for the facts.
Notwithstanding all of this, there is something else that it is essential to acknowledge. Yes, there is a material universe out there, and yes, by gathering more and more information about it we can progress to a more accurate representation of it. But it is only a representation. That is, you can only perceive and experience the universe as it is constructed by your brain and nervous system. Your sensory organs (eyes, ears, nose etc.) receive various forms of stimulation from the external world in the form of light, sound and physical contact with material objects. Your brain converts this stimulation into subjective experiences - perceptions in the form of vision, hearing, odour, taste, touch, warmth, etc. And your brain integrates all of these perceptions so that you experience a coherent world that is ‘out there’ and not ‘a world that exists only in your head’. Moreover, the experiences that you have are interpreted by your brain in a manner indicating that ‘the world out there’ behaves according to certain rules, in a highly consistent and predictable manner. And any part of it is in existence even when your brain, or the brain of anyone else for that matter, is not constructing it (e.g. when a person you are looking at disappears from sight and hearing). And you feel, think, and behave accordingly; if you did not, life would be difficult for you and even your very survival might be imperilled. Nevertheless, we cannot say that the world that your brain constructs is ‘the same as Reality’.
Now this last statement is not the same as saying that your brain gives you a distorted impression of ‘how the world really looks’. Indeed it makes no sense to say, ‘This is how the world really looks’ as opposed, say, to how it looks to you (see note 1). The universe does not have the property of ‘looking’ or ‘appearing’ as anything.
What does the statement mean then? Suppose I say to you that the universe consists of objects of different colours – red, blue, yellow, etc., as well as black and white. You point out to me that colour is a conscious experience and it does not exist in the universe in any way other than as a conscious experience (see note 2). You further inform me that science has demonstrated that what actually exists are objects that emit and reflect electromagnetic radiation (EMR) of varying wavelength and frequency and that the experience of colour arises because our visual receptors respond in different ways to EMR according to these particular properties.
This illustrates another fundamental principal that guides the thinking behind the Theory of the Soul. There are important everyday assumptions about objective reality, based on our subjective experience - ways of thinking that we impose upon the world - that we can and must set aside for the purposes of answering the questions posed at the outset of the book Universal Awareness. This is one illustration of why I call the approach I take ‘top down’.
Let us call the above process ‘objectivisation’. For example, in the book:
In each of the above cases, this ‘setting aside’ can be done for entirely logical reasons and not in any hypothetical or speculative manner (see note 4). Each time we do this, new and exciting vistas open up to us and possible solutions to what appear to be intractable problems offer themselves. Of course, this process of objectivisation is useless for the purposes of carrying on with daily life; we are designed, and we learn, to impose such structure and meaning on our world that best suits our everyday needs and purposes, not least our survival (note 5).
Note 1: It is equally meaningless to say, as some people do, ‘Nobody knows how the world really looks’ (unless you believe in a deity and exclude this deity from your statement).
Note 2: Science must still work towards an explanation of this, though some believe that ultimately it will never be able to explain conscious experience.
Note 3: This does not exhaust the list of assumptions or distinctions that we can set aside when thinking about Reality.
Note 4: However, in the discussion of free will, the process of setting aside the subjective construct of just one universe and entertaining the idea of multiple universes, in which different outcomes of our conscious deliberations are realised, is certainly hypothetical and speculative (see below).
Note 5: However, in the book I remind the reader that ultimately we should think of ourselves not as observers of the universe and therefore separate from it. We are part of the universe and, as with everything else that happens, whatever we do is an activity of the universe itself.
The idea of an infinite universe or multiple universes
It is acknowledged that there are various theories that propose that our universe may be infinite in space-time; that there may be a huge number of parallel universes, perhaps an infinite number; that each of these universes originated in a manner similar to our own; and so on. This is not a crucial to the theory; the simple model of the universe expanding from the ‘Big Bang’ is sufficient for present purposes. However, it is worth noting one possibility that is given credence by many scientists: it is possible that the exact atomic configuration of a given individual, such as yourself, may exist in another parallel universe (maybe even an infinite number of parallel universes) if these universes are themselves infinite in number. So that in another universe there is a person exactly like you reading these words. Further elaboration of this is provided in the discussion of Premise 6.