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Zheng 1

On the Universe and Consciousness Within it
It has long been the endeavour of man to realize the nature of its self, the universe
which it inhabits, and its role within that universe. Various philosophers have pondered on the
nature of personal identity, with little consensus. Meanwhile, in the domain of physics, efforts
have been made to explain mathematically the mechanical nature of the universe, in both
function and structure. A consensus has been more easily reached in this field, with the most
popular contemporary understanding being a conjunction of Einsteinian general relativity
theory and the standard model of particle physics. Within such a systemized universe, it
seems that the nature of the conscious self must also be available to be understood in such a
systematic manner.
General Topological Structure of the Universe
The entirety of the existent universe may be viewed as static, for this static nature is
encompassed in the very definition of completeness. Should any particular object be
dynamic, there must be multiple differing instances of that object which exist, therefore
rendering that particular object necessarily incomplete, for whatever can be conceived of as
encompassing each of the multiple instances of that object is certainly more complete than
that object itself. Therefore, the complete universe encompasses all existence, any particular
part of which may be conceived of as dynamic, but which itself may certainly not change.
How this is seemingly unintuitive fact may be so may be elucidated via an explanation of the
relationship between dimensions, and the structural relationship of spaces and objects within
the complete universe.
Envision a finite one-dimensional object, a line segment with any set of properties.
This object exists within, and due to its one-dimensional nature, only within a single
particular line. Thus, this object may be conceived of as existing within a space, its
containing line, which may bear any number of other objects, in this case line segments with
various other properties. Likewise, the situation can be envisioned in two-dimensions with
shapes and a plane replacing the line segments and line, and in three dimensions with threedimensional objects and space. Thus, any particular p-dimensional object (which shall be
referred to as a p-object, which is importantly distinguished from the p-branes of string
theory in that they are only conceptual forms, rather than physically existent entities), each of
which exists only within a given p-dimensional space (which shall be referred to as p-space).
Each p-space bears a particular specific configuration of p-objects contained within it.
Any individual p-space is static, and change may only be envisioned given the
existence of multiple different p-spaces within a higher dimensional (p+1)-space. For
example, multiple different lines (1-spaces) could only each exist given a plane (2-space) to
contain them all, and multiple planes could only each exist given a containing 3-space. What
is commonly referred to as time may then be conceptualized as the 4-space which contains
multiple 3-spaces, the instances of which are commonly referred to as spacial reality. With
regards to change, p-spaces connected within a (p+1)-space shall be referred to as p-frames.
The human consciousness is itself a 3-object, and as such may only perceive instances
of 3-space which are connected in the 4-space of time. One may therefore never be
empirically certain of the existence of any higher dimensions than the fourth, for any
particular instance of individual human consciousness may never experience multiple
different configurations of 4-space. However, it may be shown via mathematics and reason
that higher dimensions than the fourth are likely to exist.

The extension of human consciousness is defined by the extent of its senses. the memory of that consciousness also differs between the multiple frames. but is unable to interact with the world. That the human consciousness is confined to the third dimension is shown by that the highest p-space of which it may perceive multiple instances as being true is that where p=3. for any p-space cannot change which does not have a (p+1)-space to encompass it. which in each instance of itself perceives a finite domain of 3-space. but may only be altered via proxy of the sensory organs and mind associated with the consciousness. The distinction of a p-object as a purely conceptual entity becomes important here. as a p-object need not necessarily have the capacity of physical interaction. the associated consciousness of the vessel must also be confined at most to three dimensions. The problem then occurs of why any particular instance of p-consciousness takes a specific path through (p+1)-space as opposed to any other. or the world which the consciousness inhabits. Situations may also perhaps exist where the vessel of a particular consciousness itself differs between diverging . This is due to the three-dimensional nature of the vessel of human consciousness.Zheng 2 Consider the classic electron double-slit experiment. each of which can be conceived of as a single 3-frame. for the human consciousness may throughout its existence perceive multiple spacial configurations of the world as existent in time. as there are two potential outcomes for the determination. each of which any particular electron has a ½ probability of passing through. That the world is not absolutely deterministic (in the sense that no events are truly probabilistic) therefore suggests the existence of at least five dimensions. and accordingly any such p-space confined consciousness as a pconsciousness. as indicated by that the extension of one’s senses cannot be affected directly. but never multiple different temporal histories. the fourth dimension is perhaps the highest which is able to be experienced. the 3-frame immediately prior to the frame of determination can be conceived as diverging orthogonally into 2 3-frames. the state of the electron is uncertain. Thus. A beam of electrons is directed towards a membrane with two slits. though developments in such fields as m-theory suggest the existence of ten or eleven dimensions. which has a (p+1)-dimensional memory due to its continuity in a (p+1)-space via its existence at multiple p-space instances. and so the n-space of any given ndimensional universe is necessarily static. Consciousness in the Universe Consciousness can be defined as a finite-extension p-object confined to a particular pspace. To the human consciousness. the higher six of which are compacted into a humanly unobservable configuration such as a Calabi-Yau manifold. according to what was observed. Consider as a familiar example human consciousness. shall be referred to as the vessel of that consciousness. for a 4-space alone is unable to encompass both outcomes of the diversion. Until the moment of observation. but its state becomes determined at that 3-frame in which the observation is performed. which for humans includes the brain and sensory organs. such that its spacial domain at any particular instance of itself is necessarily threedimensional. That such a diversion may occur suggests that a 5-space must exist. but only a spacial domain. for at each instance of a p-frame divergence which is perceived by a p-consciousness. in order to exist. and the fifth the highest which is able to be empirically conceptualized. In any case. Thus. Such a 3-space confined consciousness shall be referred to as a 3consciousness. Such a collection of physical material which affects and determines a particular consciousness. such a dimensionally layered universe can allow for the totality of the universe to be static. and remembers its experiences as occurring in time.

This explains why one does not at each point of divergence experience multiple selves.Zheng 3 frames. where n is defined as the quantity of existent aforementioned (p+1)-objects. As such. which experiences a particular instance of p-consciousness has would depend solely on its associated (p+1)-dimensional determining object. may not be experienced by a single particular p-consciousness. A (p+1)-object may be conceptualized to represent a connection between a sequence of p-frames. The first part of this dilemma is easier to resolve. consciousness) at various p-frames. In this case. which may describe the existent domain of a particular instance of p-consciousness. and associates itself with past selves only via memory. including all the p-frames which it actually experiences throughout its existence. However.e. multiple possible instances of a particular pconsciousness. and from the perspective of a given p-consciousness it would have a 1/n likelihood of experiencing any particular possible experience path. Each such (p+1)-object together with its associated p-consciousness would then would represent a single instance of consciousness as it actually experiences. The second part of the dilemma seems to have no definite answer. At each p-frame. a particular consciousness is only able to account for itself. The experience of consciousness is composed solely of memory and present experience. and what factors determine which possible state is actually experienced. and perhaps must be accepted as an entirely probabilistic determination. which are compiled together into some static state of a p-object (i. and so allows for multiple states of their associated consciousness. experience shows that only one such state is actually experienced in such instances. and it must be called into question why this is the case. . though perhaps equally real from a (>p)-dimensional perspective. and may be explained by that any instance of p-consciousness is localized to a particular p-space. and all such possible (p+1)-objects for a given instance of p-consciousness would be equally real in (p+2)-space.