Instead, the stories could become worlds inhabited by things that keep slipping beyond our grasp. Things which lurk at the back of our mind, on the tip of our tongue, just out of reach. Stories with protagonists that can only be known as gaps in being. The spaces they leave. Not here and not quite there yet. Dwelling on the peripheries of the sensible, speaking in glimmers, shimmers, suggestions.
These stories may not even have words. They might be felt rather than told. In sound, scent, touch and light. The stories might be experienced at the limits of the visible spectrum, pulsing at ultraviolet or infrared frequencies. They might inhabit the radio spectrum or create divergencies across the spectrum of acceptable behaviours. Spectral stories, stories of cosmic spectra and planetary spectres. The folk tales of unquiet matter.
“I have sought to show how the terms ‘mind’ and 'matter’ are abstractions which in their concreteness are identical” —Peter Sjöstedt-H
Recorded and composed in the Sonoran Desert, Seili, the Kii peninsula, Istria, Helsinki, Brussels and Elsewhere during 02018 and 02019 by Maja Kuzmanovic and Nik Gaffney
Strictly speaking, panpsychism is contrary to scientism rather than to science (if we take science to be a method rather than a dogma). Regardless, panpsychism, as well as transgressing the general scientific paradigm, transgresses the Christian one. Living under the shadow of both science and Christianity should make us wise to the legacy and interaction between the two, which is not always as antagonistic as is often believed. Descartes’ explicit aim in his Meditations on First Philosophy – wherein he divided nature into human souls and the mechanistic environment in which they found themselves – was to carry out the call of Pope Leo X to logically prove that the soul (which Descartes equated to mind) be distinct to the material body, so that life after death (in heaven or hell) be a logical view. Panpsychism per se does not need to make this afterlife claim: the death of the body implies the dissolution of the unifying sentience (the dominant monad, the holon) into its still unified smaller components – but the self as such dies. In panpsychism, mankind has no special status distinct to the other organisms, and as such is generally opposed to Christianity [64] and other Abrahamic religions. Moreover, panpsychism is more akin to the animistic, pagan religions that worshipped nature. Thus in Christendom, panpsychism has been contrary to both the religious and mechanistic ethos, resulting in its being shunned, disdained, and perhaps even purposefully suppressed: the Roman Inquisition burned the panpsychist Bruno on the stake in 1600.