A simple way to visualise non-linear time — the “ball of wool” model

Lumen

Pondering Stuff
Registered Senior Member
Most of us grow up thinking of time as a straight line. The past is behind us, the future is ahead of us, and the present is the single point we move through moment by moment.

But what if that picture is wrong?

Here is a simple analogy that helped me think about it differently.

Imagine reality as a ball of wool.

Inside that ball are countless threads touching each other in different places. The entire structure already exists as one object. Every part of the thread is present within the ball at the same time.

Now imagine that human consciousness experiences reality as if the wool is being unravelled into a single line.

We move along one strand of that wool. Because we only experience the thread sequentially, it feels as though time is flowing from past to future.

But the full structure of events could still exist simultaneously within the ball.

In that case, what we call “past” and “future” might simply be different parts of the same thread that are already present within the larger structure.

From this perspective, the sense that time flows might not be a property of reality itself. It might be a property of how consciousness travels through the structure.

The wool analogy also suggests why occasional experiences such as déjà vu, precognitive dreams, or unusual perception of events are reported by some people. If different parts of the thread physically touch within the ball, it raises the possibility that consciousness might sometimes momentarily access another point along the thread.

In other words, instead of reality being created moment by moment, the entire pattern could already exist, while our experience of it unfolds step by step.

This is only a metaphor, of course, but it offers a simple way to visualise a non-linear model of time without requiring complicated mathematics.

We may not yet know whether time truly behaves this way, but thinking about it as a structure rather than a line opens interesting questions about the relationship between time, consciousness, and reality.

Meanwhile :

My answer to why consciousness normally follows a single thread is simple: the brain.

If reality is more like a structured whole (the ball of wool) rather than a line, then the brain could be acting as a filter or interface that constrains how consciousness experiences it.

In other words, the structure of events may already exist in the larger system, but the brain limits our perception so that we experience them sequentially, one moment after another. That sequential experience is what we call time.

The brain therefore forces consciousness to travel along one strand at a time, creating the everyday sense that time flows from past to future.

Without that filtering process, consciousness might experience the structure of events very differently. Instead of a single thread, it might be able to access multiple points within the structure.

So in this model the brain doesn’t create time itself. It creates the linear experience of time by restricting how consciousness moves through reality.

That would explain why our everyday experience feels orderly and chronological even if the deeper structure of reality might not be.

Why might different points in the structure be connected?

In the wool analogy the threads aren’t isolated. They are packed together and touch each other in many places. If reality has a similar structure, then events that are far apart along the “timeline” could still be adjacent in the larger structure.

So what looks like distant points in time from our linear perspective might actually sit next to each other in the underlying structure. If that were true, it could explain why people occasionally report experiences that seem to involve information from another time. From the outside perspective those points might simply be touching in the ball of wool.

In other words, distance in time might not correspond to distance in the deeper structure of reality.

What role does consciousness play?

In my view the structure of events could exist independently, but consciousness navigates it through the brain.

The brain acts like a constraint that forces awareness to move along a single strand sequentially. That gives us the ordinary experience of time moving forward.

Consciousness itself may not be inherently linear, but the biological system we operate through makes it appear that way.

So the structure of reality might be fixed, while the brain determines how consciousness travels through that structure. The normal experience is a steady progression along one thread, but the model leaves open the possibility that consciousness might occasionally access another nearby point in the structure.

Block Theory?

The ball-of-wool analogy is similar to the block universe idea in one sense: both assume that the structure of events exists as a whole rather than being created moment by moment.

Where my analogy differs is in how those events relate to each other and how consciousness moves through them.

In the standard block universe model, spacetime is a fixed four-dimensional structure and each observer follows a single worldline through it. Even though past, present and future all exist in the block, observers still experience them strictly sequentially and cannot access other points except along that line.

In the ball-of-wool analogy the structure is not just a static block. The threads inside the ball physically touch each other at many points. That means events that appear far apart along the timeline could actually be adjacent in the deeper structure.

In other words, the model allows for the possibility that different points in time may sit next to each other in the underlying structure of reality.

Another difference is the role of the brain. In this model the brain acts as a filter that forces consciousness to move sequentially along one strand. That produces the normal experience of time flowing forward.

Without that constraint, consciousness might not be limited to a single linear path.

So the similarity with block theory is that time may be a structure rather than a flow. The difference is that the wool model suggests a structure where events can touch or connect in ways that might allow occasional access outside the usual sequence.

The analogy is simply a way to visualise how a non-linear structure of time might exist while we still experience it as a line.
 
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You would do well to avail yourself of the "block theory" of spacetime. It deals with an extant past and future through which we move in a single direction. It does so without all the messy "ball of wool" analogy-handwaving.
 
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Where my analogy differs is in how those events relate to each other and how consciousness moves through them.
How does your idea deal with objects that move linearly through spacetime just like us, yet have no consciousness - such as rocks and stars.

Clearly, spacetime and the arrow of time are more fundamental than consciousness. In fact, the universe happily navigated spacetime for 11 billion years before consciousness came along. We do not see rocks or stars spontaneously reverting their physical states to a younger age.
 
Imagine reality as a ball of wool.
A ball of wool is still a single strand, no matter how jumbled it might be, no matter how close to a different part of itself it might get.
I'm also thinking that maybe you're looking for a way to visualise something that noone is looking for.
And why a ball of wool and not just a volume of liquid?
 
[...] From this perspective, the sense that time flows might not be a property of reality itself. It might be a property of how consciousness travels through the structure.

That was the original "explanation" (quotes below), but it is as unfounded to treat consciousness as a substance flowing through a structure as it is to treat time as a substance flowing through a structure. Instead, distinct chunk sequences of brain states along the body's (supposed) worldline are interlinked by the memory that each has of the one previous, which each uses to distinguish that there is a difference between the two (interpreting it as change).

In solipsist fashion, each "island" of neural configurations is only about itself (the information it contains), and consequently regards the others as no longer existing and not yet existing (future). But because of how they are interlinked by memory, the illusion of travel from one to the next emerges. But it's purely a cognitive movement or trick, not a literal substance passing through whatever structure (block universe, Tegmark's multiverse manifold, Barbour's Platonia, ball of wool, etc).

That said, however, it's again what specific memory a distinct section of brain states has about another segment that determines where it feels it is located in the scheme of events. Judging itself to be transpiring "after" that one that it has stored information about, along what it considers to be a lone, linear order that might or might not actually be more complicated.
  • Robert Geroch: "There is no dynamics within space-time itself: nothing ever moves therein; nothing happens; nothing changes. [...] In particular, one does not think of particles as 'moving through' space-time, or as 'following along' their world-lines. Rather, particles are just 'in' space-time, once and for all, and the world-line represents, all at once the complete life history of the particle." --General Relativity from A to B

    Paul Davies: "Peter Lynds's reasonable and widely accepted assertion that the flow of time is an illusion (25 October, p 33) does not imply that time itself is an illusion. It is perfectly meaningful to state that two events may be separated by a certain duration, while denying that time mysteriously flows from one event to the other. Crick compares our perception of time to that of space. Quite right. Space does not flow either, but it's still 'there'." ---New Scientist, 6 December 2003, Sec. Letters

    Hermann Weyl: "The objective world simply IS, it does not HAPPEN. Only to the gaze of my consciousness, crawling upward along the life line [worldline] of my body, does a certain section of this world come to life as a fleeting image in space which continuously changes in time." --Philosophy of Mathematics and Natural Science

    H.G. Wells (1895): “Clearly,” the Time Traveller proceeded, “any real body must have extension in four directions: it must have Length, Breadth, Thickness, and—Duration. But through a natural infirmity of the flesh, which I will explain to you in a moment, we incline to overlook this fact. There are really four dimensions, three which we call the three planes of Space, and a fourth, Time. There is, however, a tendency to draw an unreal distinction between the former three dimensions and the latter, because it happens that our consciousness moves intermittently in one direction along the latter from the beginning to the end of our lives." --The Time Machine
 
The reason I used the wool analogy rather than something like a liquid is that a liquid represents a continuous medium. The wool metaphor preserves the idea that events are still connected in a sequence, like a thread, which reflects how we actually experience time.

The ball represents the possibility that the full sequence exists as a structure rather than being generated moment by moment.

The reason the threads matter is that they allow two things to be visualised at once. First, the fact that events still have an order along the strand. Second, the fact that parts of that sequence could be physically close in the larger structure even if they are far apart along the timeline.

If you imagine a liquid instead, you lose that distinction because everything becomes a continuous field with no defined path through it.

So the wool metaphor is simply trying to illustrate how time could still have local sequence while existing inside a larger simultaneous structure.

This doesn’t prove anything of course. It’s just a way of visualising how linear experience might arise from a non-linear structure.
 
That was the original "explanation" (quotes below), but it is as unfounded to treat consciousness as a substance flowing through a structure as it is to treat time as a substance flowing through a structure. Instead, distinct chunk sequences of brain states along the body's (supposed) worldline are interlinked by the memory that each has of the one previous, which each uses to distinguish that there is a difference between the two (interpreting it as change).

In solipsist fashion, each "island" of neural configurations is only about itself (the information it contains), and consequently regards the others as no longer existing and not yet existing (future). But because of how they are interlinked by memory, the illusion of travel from one to the next emerges. But it's purely a cognitive movement or trick, not a literal substance passing through whatever structure (block universe, Tegmark's multiverse manifold, Barbour's Platonia, ball of wool, etc).

That said, however, it's again what specific memory a distinct section of brain states has about another segment that determines where it feels it is located in the scheme of events. Judging itself to be transpiring "after" that one that it has stored information about, along what it considers to be a lone, linear order that might or might not actually be more complicated.
  • Robert Geroch: "There is no dynamics within space-time itself: nothing ever moves therein; nothing happens; nothing changes. [...] In particular, one does not think of particles as 'moving through' space-time, or as 'following along' their world-lines. Rather, particles are just 'in' space-time, once and for all, and the world-line represents, all at once the complete life history of the particle." --General Relativity from A to B

    Paul Davies: "Peter Lynds's reasonable and widely accepted assertion that the flow of time is an illusion (25 October, p 33) does not imply that time itself is an illusion. It is perfectly meaningful to state that two events may be separated by a certain duration, while denying that time mysteriously flows from one event to the other. Crick compares our perception of time to that of space. Quite right. Space does not flow either, but it's still 'there'." ---New Scientist, 6 December 2003, Sec. Letters

    Hermann Weyl: "The objective world simply IS, it does not HAPPEN. Only to the gaze of my consciousness, crawling upward along the life line [worldline] of my body, does a certain section of this world come to life as a fleeting image in space which continuously changes in time." --Philosophy of Mathematics and Natural Science

    H.G. Wells (1895): “Clearly,” the Time Traveller proceeded, “any real body must have extension in four directions: it must have Length, Breadth, Thickness, and—Duration. But through a natural infirmity of the flesh, which I will explain to you in a moment, we incline to overlook this fact. There are really four dimensions, three which we call the three planes of Space, and a fourth, Time. There is, however, a tendency to draw an unreal distinction between the former three dimensions and the latter, because it happens that our consciousness moves intermittently in one direction along the latter from the beginning to the end of our lives." --The Time Machine
Their description explains how the experience of sequence could arise from memory linking brain states.

My wool analogy is trying to illustrate a slightly different question, which is how a sequential experience could occur within a structure where events themselves may already exist as a whole. The metaphor is simply meant to visualize how linear experience might arise from a non-linear structure.

Re your rock objection....
See my comment further down ..
 
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To build on the ball-of-wool model I described earlier, I’d like to expand a bit on how this picture handles the everyday world we all seem to share, including things like rocks, stars, planets, and the vast cosmic timeline that appears to stretch back billions of years before any conscious beings existed.


The key shift is this: there is no separate, mind-independent material universe “out there” ticking along on its own. What we experience as solid objects with long histories mountains eroding, stars fusing hydrogen, galaxies spinning are stable, consistent patterns that the larger experiential field presents whenever any perspective (ours or others) engages them.

These patterns look like they have independent, linear histories because that’s how the shared weave consistently structures appearances for dissociated viewpoints like human consciousness. The coherence is built-in so that multiple observers agree on the same “facts”: the same rock feels hard, the same star burns at the same temperature, the same fossil record appears in the ground.


The apparent 13.8-billion-year cosmic backstory isn’t a pre-conscious objective sequence playing out in empty space. It’s the way the timeless whole manifests as a long, unfolding narrative once localized perspectives begin to traverse the threads. The entire structure—the full ball—already contains every configuration, every “moment,” every possible experiential state, all at once and without passage. Our filtered awareness pulls along one strand at a time, turning that eternal presence into a story of cause leading to effect, past giving way to future.


Inanimate things don’t require their own awareness or private experience of time. Their seeming linearity and persistence are simply the extrinsic face the shared field shows us: reliable, predictable renderings that hold across observers.

If every perceiving perspective were to vanish, there would be no isolated rocks or stars continuing to age in some objective void only the unmanifest potential latent within the larger weave itself, waiting to be expressed again if and when perspectives re-emerge.


This keeps the metaphor intact. The ball remains a single, unchanging object containing all threads simultaneously. Touches and crossings between threads places where “distant” events sit adjacent in the deeper structure still allow for the occasional non-sequential access that some people report: a flash of something yet to come, a sudden knowing that defies ordinary sequence, a dream that later matches waking events.

The brain’s filtering mechanism usually keeps us locked to one clean thread for practical reasons, but the underlying reality doesn’t demand that constraint everywhere or always.


In short, the model doesn’t need to attribute mini-minds to boulders or rewrite physics from the inside. It simply relocates the primary reality to the experiential field itself, where matter, time, and sequence are appearances rendered for us, not independent substrates we move through.

The wool ball visualizes how a fully simultaneous, holistic structure can give rise to the strong, reliable illusion of linear time and solid objects without contradiction.
 
If every perceiving perspective were to vanish, there would be no isolated rocks or stars continuing to age in some objective void only the unmanifest potential latent within the larger weave itself, waiting to be expressed again if and when perspectives re-emerge.
If I read you correctly, you are asserting that - were every living thing to spontaneously die - rocks and stars would cease to evolve, because there's no one around to perceive them? Do I have that right?

And yet, we've had 11 billion years of rocks and stars evolving with nary a single bacterium to perceive them.
 
The reason I used the wool analogy rather than something like a liquid is that a liquid represents a continuous medium. The wool metaphor preserves the idea that events are still connected in a sequence, like a thread, which reflects how we actually experience time.
Okay - so we have something that is a sequence, to reflect how we perceive. So we use a piece of string as an analogy for that.
The ball represents the possibility that the full sequence exists as a structure rather than being generated moment by moment.
You think you can create a ball of wool/string without it being a length of material which you then turn into a ball? I.e. the underlying "creation" of the ball is the sequential... the string, the wool. One doesn't create a ball of wool left to right, or top to bottom, but by simply entangling the wool round and round.
The reason the threads matter is that they allow two things to be visualised at once. First, the fact that events still have an order along the strand. Second, the fact that parts of that sequence could be physically close in the larger structure even if they are far apart along the timeline.
"Physically close"? Sure, one part of the single sequence might be close in the structure to another part of the single sequence. So what? What does this structure, this proximity, add to our understanding of time? It is, per the analogy, still a single strand.
If you imagine a liquid instead, you lose that distinction because everything becomes a continuous field with no defined path through it.

So the wool metaphor is simply trying to illustrate how time could still have local sequence while existing inside a larger simultaneous structure.
"local sequence"?? You mean the single strand that we perceive time to be?
And, again, what does the "larger simultaneous structure" add to the idea? What are you envisaging being able to suggest? The jumping from one part of the perceived strand to another?
This doesn’t prove anything of course. It’s just a way of visualising how linear experience might arise from a non-linear structure.
The ball of wool is a poor analogy for this, in my view. The string is still a single line, no matter how it is wrapped up.

A better analogy, at least as far as I understand what you're trying to push - which of course is probably not correct, would be a film. We experience it frame by frame, but each is just a snapshot, a moment, and we can jump from one "scene" to another. And certainly the scenes weren't filmed in the order you see them on screen.
But the wool? With the strand being in close proximity to itself? I don't see how that helps explain anything.
 
Inside that ball are countless threads touching each other in different places. The entire structure already exists as one object. Every part of the thread is present within the ball at the same time.

Now imagine that human consciousness experiences reality as if the wool is being unravelled into a single line. We move along one strand of that wool. Because we only experience the thread sequentially, it feels as though time is flowing from past to future. But the full structure of events could still exist simultaneously within the ball.

In that case, what we call “past” and “future” might simply be different parts of the same thread that are already present within the larger structure. From this perspective, the sense that time flows might not be a property of reality itself. It might be a property of how consciousness travels through the structure.

The wool analogy also suggests why occasional experiences such as déjà vu, precognitive dreams, or unusual perception of events are reported by some people. If different parts of the thread physically touch within the ball, it raises the possibility that consciousness might sometimes momentarily access another point along the thread.

In other words, instead of reality being created moment by moment, the entire pattern could already exist, while our experience of it unfolds step by step.
The key shift is this: there is no separate, mind-independent material universe “out there” ticking along on its own. What we experience as solid objects with long histories mountains eroding, stars fusing hydrogen, galaxies spinning are stable, consistent patterns that the larger experiential field presents whenever any perspective (ours or others) engages them.

These patterns look like they have independent, linear histories because that’s how the shared weave consistently structures appearances for dissociated viewpoints like human consciousness. The coherence is built-in so that multiple observers agree on the same “facts”: the same rock feels hard, the same star burns at the same temperature, the same fossil record appears in the ground.

The apparent 13.8-billion-year cosmic backstory isn’t a pre-conscious objective sequence playing out in empty space. It’s the way the timeless whole manifests as a long, unfolding narrative once localized perspectives begin to traverse the threads. The entire structure-the full ball-already contains every configuration, every “moment,” every possible experiential state, all at once and without passage. Our filtered awareness pulls along one strand at a time, turning that eternal presence into a story of cause leading to effect, past giving way to future.

Inanimate things don’t require their own awareness or private experience of time. Their seeming linearity and persistence are simply the extrinsic face the shared field shows us: reliable, predictable renderings that hold across observers.

If every perceiving perspective were to vanish, there would be no isolated rocks or stars continuing to age in some objective void only the unmanifest potential latent within the larger weave itself, waiting to be expressed again if and when perspectives re-emerge.

As has been pointed out, eternalism already features different 3D states of the universe co-existing in a 4D linear structure of incremental temporal development from pre- Big Bang to whatever distant termination point. (Which should get warped up and twisted all to heck when GR is thrown into that simplistic "Minkowski space" type depiction). Overall coherence is built into a block-universe from beginning to end, too, yielding shared perceptual content when the applicable outer information enters a brain.

You seem to be taking that 4D "worm" and curling it up into a ball, to where impressions of the future or past can contingently infringe on what is "now" for a particular chunk sequence of neural configurations of a brain (at a spot along a biological body's worldline). Which seems to compromise the logic of the overarching narrative -- maybe not radically, but injecting anomalies into it so that the reality of some individuals is actually not quite in tune with others or the majority. Certainly it messes up the fixed nature that the block-universe had, and consequently destabilizes the internal consistency via past/future intruding hither and thither where those different events should not.

Granted, you seem to claim that it is "consciousness" (the experiential field you refer to later?) that interpretationally renders the wool into a single strand. (Suggesting in actuality that it is an entangled mess of separated strands?)

Where does the "experiential field" shoehorn into the scenario? Its abrupt appearance sounds like jumping from the ball of wool to something like John Wheeler's "participatory universe" further down.

Again, the consistency of regulated laws is built into the structure of a block universe (similar to how a non-crazy movie behaves rationally from frame to frame). But that gets tossed to the winds when that single "storyline" gets replaced by parallel sets or a jumble of all possible ways that a universe can exist that observers (or participators) are supposedly individually and distinctly tapping into or selecting for the next moment or state of change. (I.e., "make up your own unique video game experience", that Wheeler's hypothesis suffers from.)

Are you contending that the "experiential field" is a mediator between the ball of wool and biological minds, and it is just inherently committed to delivering a coherent, consensus reality to them all? That doesn't quite jibe if the ball of wool's actual garbled nature contributes "occasional experiences such as déjà vu, precognitive dreams, or unusual perception of events are reported by some people". While it may not be a radical departure of people diverging into alternate realms or timelines like Wheeler was trying to cure below, it still seems to flirt a bit with undermining the consensus.
- - - - - - - - - - - - - - - - -

Wheeler's angst:
  • Quanta Magazine: [...] In 1977, Wheeler gave a talk emphasizing that “no elementary phenomenon is a phenomenon until it is an observed phenomenon.” Afterward, the physicist Paul Dirac asked, “The formation of the solar system is a phenomenon. Is it only a phenomenon when it is observed?” Wheeler responded: “Yes.”

    [...] “Observers independently participating … like 10,000 tinsmiths hammering away independently at 10,000 separate tasks,” he wrote in his journal. Why don’t they create 10,000 separate space-times? “What troubles me more than anything else is how different observers combine their impressions to build up what we call reality.”

    [...] He saw no way to link the private experiences of individual minds into a single, shared reality...

    [...] In a participatory universe, one observer can ask a question and get an answer in response, and another observer can come along — tomorrow, next week, a billion years from now — and ask a different, incompatible question and get a different, incompatible answer. The universe can be shaped and reshaped in 10,000 ways by 10,000 tinsmiths, and nothing in the quantum formalism guarantees that they’ll ever agree.

    [...] Any reality in which a thought, perception, or measurement outcome was someone’s private property was not a reality he could live in. At the same time, he couldn’t go back on a participatory universe. He couldn’t go back on pregeometry. “Is there any point partway between all and none on this issue?” he wondered. “Each of us a private universe? Preposterous! Each of us see the same universe? Also preposterous!”

    So he was stuck. And he was running out of time. “If we are the ones who ‘build’ the spacetime, how come we don’t get [as many] spacetimes as people,” he wrote on November 8, 2005. “How come just one? Pursue further that one.” He was 94.
John Wheeler's participatory universe couldn't figure out how to garner a consensus reality from itself. Perhaps what he was missing was his own equivalent of Zurek's pointer states:
  • https://en.wikipedia.org/wiki/Einselection
    https://en.wikipedia.org/wiki/Quantum_Darwinism

    "Einselected pointer states are distinguished by their ability to persist in spite of the environmental monitoring and therefore are the ones in which quantum open systems are observed. [...] As a quantum system's interactions with its environment results in the recording of many redundant copies of information regarding its pointer states, this information is available to numerous observers able to achieve consensual agreement concerning their information of the quantum state. This aspect of einselection, called by Zurek 'Environment as a Witness', results in the potential for objective knowledge."
 
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Apologies, rubbish joke, I feel rather sheepish now....Ok that's it.
You think that was bad...Try this...
You could save face and say you fleeced those ‘Jokes’ from someone else.
Sorry.
I only 'liked' your jokes above because I felt sorry for you.
Sorry.
 
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As has been pointed out, eternalism already features different 3D states of the universe co-existing in a 4D linear structure of incremental temporal development from pre- Big Bang to whatever distant termination point. (Which should get warped up and twisted all to heck when GR is thrown into that simplistic "Minkowski space" type depiction). Overall coherence is built into a block-universe from beginning to end, too, yielding shared perceptual content when the applicable outer information enters a brain.

You seem to be taking that 4D "worm" and curling it up into a ball, to where impressions of the future or past can contingently infringe on what is "now" for a particular chunk sequence of neural configurations of a brain (at a spot along a biological body's worldline). Which seems to compromise the logic of the overarching narrative -- maybe not radically, but injecting anomalies into it so that the reality of some individuals is actually not quite in tune with others or the majority. Certainly it messes up the fixed nature that the block-universe had, and consequently destabilizes the internal consistency via past/future intruding hither and thither where those different events should not.

Granted, you seem to claim that it is "consciousness" (the experiential field you refer to later?) that interpretationally renders the wool into a single strand. (Suggesting in actuality that it is an entangled mess of separated strands?)

Where does the "experiential field" shoehorn into the scenario? Its abrupt appearance sounds like jumping from the ball of wool to something like John Wheeler's "participatory universe" further down.

Again, the consistency of regulated laws is built into the structure of a block universe (similar to how a non-crazy movie behaves rationally from frame to frame). But that gets tossed to the winds when that single "storyline" gets replaced by parallel sets or a jumble of all possible ways that a universe can exist that observers (or participators) are supposedly individually and distinctly tapping into or selecting for the next moment or state of change. (I.e., "make up your own unique video game experience", that Wheeler's hypothesis suffers from.)

Are you contending that the "experiential field" is a mediator between the ball of wool and biological minds, and it is just inherently committed to delivering a coherent, consensus reality to them all? That doesn't quite jibe if the ball of wool's actual garbled nature contributes "occasional experiences such as déjà vu, precognitive dreams, or unusual perception of events are reported by some people". While it may not be a radical departure of people diverging into alternate realms or timelines like Wheeler was trying to cure below, it still seems to flirt a bit with undermining the consensus.
- - - - - - - - - - - - - - - - -

Wheeler's angst:
  • Quanta Magazine: [...] In 1977, Wheeler gave a talk emphasizing that “no elementary phenomenon is a phenomenon until it is an observed phenomenon.” Afterward, the physicist Paul Dirac asked, “The formation of the solar system is a phenomenon. Is it only a phenomenon when it is observed?” Wheeler responded: “Yes.”

    [...] “Observers independently participating … like 10,000 tinsmiths hammering away independently at 10,000 separate tasks,” he wrote in his journal. Why don’t they create 10,000 separate space-times? “What troubles me more than anything else is how different observers combine their impressions to build up what we call reality.”

    [...] He saw no way to link the private experiences of individual minds into a single, shared reality...

    [...] In a participatory universe, one observer can ask a question and get an answer in response, and another observer can come along — tomorrow, next week, a billion years from now — and ask a different, incompatible question and get a different, incompatible answer. The universe can be shaped and reshaped in 10,000 ways by 10,000 tinsmiths, and nothing in the quantum formalism guarantees that they’ll ever agree.

    [...] Any reality in which a thought, perception, or measurement outcome was someone’s private property was not a reality he could live in. At the same time, he couldn’t go back on a participatory universe. He couldn’t go back on pregeometry. “Is there any point partway between all and none on this issue?” he wondered. “Each of us a private universe? Preposterous! Each of us see the same universe? Also preposterous!”

    So he was stuck. And he was running out of time. “If we are the ones who ‘build’ the spacetime, how come we don’t get [as many] spacetimes as people,” he wrote on November 8, 2005. “How come just one? Pursue further that one.” He was 94.
John Wheeler's participatory universe couldn't figure out how to garner a consensus reality from itself. Perhaps what he was missing was his own equivalent of Zurek's pointer states:
  • https://en.wikipedia.org/wiki/Einselection
    https://en.wikipedia.org/wiki/Quantum_Darwinism

    "Einselected pointer states are distinguished by their ability to persist in spite of the environmental monitoring and therefore are the ones in which quantum open systems are observed. [...] As a quantum system's interactions with its environment results in the recording of many redundant copies of information regarding its pointer states, this information is available to numerous observers able to achieve consensual agreement concerning their information of the quantum state. This aspect of einselection, called by Zurek 'Environment as a Witness', results in the potential for objective knowledge."
The ball of wool analogy isn't meant to imply that events interfere with each other across time.

The wool represents the entire spacetime structure existing simultaneously.

Conscious experience traces a path through that structure, much like following a thread within the ball.

The apparent flow of time arises from the order in which conscious states access that structure, not from the structure itself changing.
 
think part of the confusion may come from taking the wool analogy more literally than I intended. The idea wasn’t that past and future events are interfering with each other or that causality gets scrambled. I was just trying to illustrate that the overall structure of reality could be more complex than the simple linear way we usually picture time.

In that sense the wool represents complexity rather than disorder. A conscious sequence of experiences would still move through events in a consistent order, and the underlying laws would remain the same for everyone.

Regarding Wheeler’s concern about observers creating incompatible realities, that’s exactly the sort of outcome I would want to avoid. My thinking is closer to the idea that observers are encountering parts of an already existing structure rather than generating it. If the environment itself carries stable records of events, that would naturally explain why different observers end up agreeing about what happened.

So the analogy wasn’t meant to replace the idea of a coherent universe, only to suggest that the full structure of reality might be richer than the very simple way we tend to picture it when talking about time.
 
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