The many friends mentioned above, and some others not mentioned, form a “cloud” in which I float; sometimes I think of them as the “metropolitan area” of which I, construed narrowly, am just the zone inside the official city limits. Everyone has friends, and in that sense I am no different from anyone else, but this cloud is
PREFACE
Facing the Physicality of Consciousness
FROM an early age onwards, I pondered what my mind was and, by analogy, what all minds are. I remember trying to understand how I came up with the puns I concocted, the mathematical ideas I invented, the speech errors I committed, the curious analogies I dreamt up, and so forth. I wondered what it would be like to be a girl, to be a native speaker of another language, to be Einstein, to be a dog, to be an eagle, even to be a mosquito. By and large, it was a joyous existence.
When I was twelve, a deep shadow fell over our family. My parents, as well as my seven-year-old sister Laura and I, faced the harsh reality that the youngest child in our family, Molly, then only three years old, had something terribly wrong with her. No one knew what it was, but Molly wasn’t able to understand language or to speak (nor is she to this day, and we never did find out why). She moved through the world with ease, even with charm and grace, but she used no words at all. It was so sad.
For years, our parents explored every avenue imaginable, including the possibility of some kind of brain surgery, and as their quest for a cure or at least some kind of explanation grew ever more desperate, my own anguished thinking about Molly’s plight and the frightening idea of people opening up my tiny sister’s head and peering in at the mysterious stuff that filled it (an avenue never explored, in the end) gave me the impetus to read a couple of lay-level books about the human brain. Doing so had a huge impact on my life, since it forced me to consider, for the first time, the physical basis of consciousness and of being — or of having — an “I”, which I found disorienting, dizzying, and profoundly eerie.
Right around that time, toward the end of my high-school years, I encountered the mysterious metamathematical revelations of the great Austrian logician Kurt Gödel and I also learned how to program, using Stanford University’s only computer, a Burroughs 220, which was located in the deliciously obscure basement of decrepit old Encina Hall. I rapidly became addicted to this “Giant Electronic Brain”, whose orange lights flickered in strange magical patterns revealing its “thoughts”, and which, at my behest, discovered beautiful abstract mathematical structures and composed whimsical nonsensical passages in various foreign languages that I was studying. I simultaneously grew obsessed with symbolic logic, whose arcane symbols danced in strange magical patterns reflecting truths, falsities, hypotheticals, possibilities, and counterfactualities, and which, I was sure, afforded profound glimpses into the hidden wellsprings of human thought. As a result of these relentlessly churning thoughts about symbols and meanings, patterns and ideas, machines and mentality, neural impulses and mortal souls, all hell broke loose in my adolescent mind/brain.
The Mirage
One day when I was around sixteen or seventeen, musing intensely on these swirling clouds of ideas that gripped me emotionally no less than intellectually, it dawned on me — and it has ever since seemed to me — that what we call “consciousness” was a kind of mirage. It had to be a very peculiar kind of mirage, to be sure, since it was a mirage that perceived itself, and of course it didn’t