I’ve been reading here and there about panpsychism, panexperientalism, protopanpsychism and whatever you’re having yourself. It’s various and varied and those deeply read in the literature of the topic such as David Skrbina, (Internet Encyclopedia of Philosophy), would claim that many thinkers hold it. Among them would be Henri Bergson. His ideas on memory and duration fit with only light trimming into the information based intuitions of David Chalmers. The concepts of ‘experience’ and ‘memory’ are analogical applied to inanimate nature. We feel that they are present in some rudimentary form. The canyon holds the memory of many floods, the pitting of the rock is the memory of rain. Their history is written on them, they are informed and their nature is made manifest. Inanimate matter is submissive to events. Simple cells and bacteria can ‘select’ their experience and move to a better part of the petri dish of life. This is all metaphorical and that is just the point.
In the concrete object memory and experience are layered as information. They are embedded. In the sentient creature they can be separated out and considered in a an abstract way as well as interact. The greater the separation the more consciousness their is. In the human we have memories, dreams, and reflections all inter- penetrating yet Bergson would say that our soul reality is duration. All these elements which are conscious are compacted in a sold ‘I AM’.
The IMAGINATION then, I consider either as primary, or secondary. The primary IMAGINATION I hold to be the living Power and prime Agent of all human Perception, and as a repetition in the finite mind of the eternal act of creation in the infinite I AM. The secondary Imagination I consider as an echo of the former, co-existing with the conscious will, yet still as identical with the primary in the kind of its agency, and differing only in degree, and in the mode of operation. It dissolves, diffuses, dissipates, in order to recreate; or where this process is rendered impossible, yet still at all events it struggles to idealise and unify. It is essentially vital, even as all objects (as objects) are essentially fixed and dead.(from Biographia Litteraria by Coleridge)
FANCY, on the contrary, has no other counters to play with, but fixities and definites. The Fancy is indeed no other than a mode of Memory emancipated from the order of time and space; while it is blended with, and modified by that empirical phenomenon of the will, which we express by the word CHOICE. But equally with the ordinary memory the Fancy must receive all its materials ready made from the law of association.