The body you experience is also home to trillions of other living organisms with minds of their own, which brings up interesting questions about the self, reality and free will.
In another recent piece I explored the idea that, because the presence of life might be a constant in all corners of the universe, there are no unobserved phenomena.
However if the entire universe is just teeming with minds, little placeholders, then the experience of a universe could extend far beyond human minds and consciousness. It could, in fact, suggest a new kind of realism in which things exists as they are beyond human minds, but not beyond minds in general, since minds occupy the entire universe in much the same way they do a forest of allegedly falling trees.
As I continued to consider this idea it came to me that even the phenomena I experience as my body is a planet of its own, populated by trillions of living beings belonging to numerous species.
This brings into question the notion that my body is really mine. In fact I may just be its biggest shareholder, carrying around a massive corporation comprised of stockholders, employees and customers who also have a stake in this thing I think is all me. Some of these freeloaders are just riding along, waiting until I lose control of the company, so they can feed on the assets.
What does this say about free will? Many philosophers, psychologists and scientists have argued that the notion of free will is questionable, and either does not exist at all or is only a smaller part of our decision making process, even if we believe ourselves to be in total control. If the body we seem to experience the world from is itself inhabited by trillions of other individual consciousnesses, how often are we doing the bidding of all those other minds?
The idea that we may not have complete control over our actions has been taken as evidence of determinism, which has bolstered the ideologies of scientific materialism and naive realism. It is suggested that our lack of all or some agency is an indicator that matter, not minds, is what is primary to our existence.
However if we did not view the body as mere matter, but as a complex ecosystem comprised of trillions of minds, then we need not declare that matter is running the show here. In fact we might even conclude that the thing we experience as our body is a mask composed of numerous other minds.
Another interesting solution offered here is how a body could exist after death in a consistent manner with idealist philosophy. But if the body is not just the apparent experience of a human mind, but of numerous minds, then it would still exist in the experience of those other minds and the minds still able to observe them.
Perhaps what some spiritual practitioners have allegedly accomplished by becoming a Rainbow Body was actually a psychic genocide of all the other inhabiting consciousnesses holding their bodies in this mental realm?
There is one thing for certain, and that is that we have explored an embarrassingly small amount of questions like these. We have ignored phenomena that do not fit our dogma and even shackled science in a belief system that inhibits its very spirit of open-minded exploration. And yet there are HUGE questions yet to be explored once we work past that ideological prejudice.
If minds are primary to our existence, then exactly how do they shape the kinds of experiences we have, and how can we exercise greater control over our own? These are the kinds of bigger questions that we need to start asking in order to learn about ourselves and find out what more we are potentially capable of.
So then if all minds are observers and our experiential bodies are swarming with them, then yes, a deaf person screaming in the vacuum of space does make a sound; without providing evidence which supports naive realism.