This work, presents a minimal augmentation of physical cosmology to admit conscious volition acting on the physical world, invoking a biologically, psychically and cosmologically symbiotic universe, which resolves the central enigma of existential cosmology – the nature and role of subjective experience – thus providing a direct solution to the "hard problem of consciousness" and the problem of autonomous volitional will. This is essential for human ability to consciously affect the physical world, personal responsibility and scientific consistency with criminal and civil law on intent. The cosmology is thus entirely consistent with quantum cosmology and empirical neuroscience. Where it differs, is in refuting the assumption of causal closure in the brain which is scientifically unprovable in the quantum universe. Occam's razor then cuts in favour of the empirical experience of subjective conscious volition over the physical universe, confirmed by veridical perception of our own volition, eliminating pure materialism as inconsistent. Section one formulates a Darwinian pan-psychic cosmology, resolving the hard problem of consciousness and the central enigmas of existential cosmology, and eschatology. The symbiotic cosmology involves complementarity between the physical universe and the "mind at large", which is manifest in primitive forms in quantum uncertainty, edge-of-chaos dynamics, biogenesis, and procaryote excitability. Attentive consciousness emerged in a discrete transition accompanying the endosymbiosis between archaea and bacteria to form the eucaryotes, encapsulated in cellular consciousness in the excitable eucaryote cell mediated by social signalling molecules, later resulting in multi-celled organisms in the conscious brain as a coupled neuronal system, utilising the same palette of signalling molecules. The symbiosis in eucaryotes extends to sexuality as polarised genetic co-evolution and symbiosis with endogenous transposable elements comprising half the human genome. This extends to biospheric symbiosis in which survival of the "fittest" by natural and sexual selection is actually survival of the most successful co-symbionts because, whether parasites, hosts, predators or prey, their individual survival is mediated by the overall survival dynamics of the biosphere as a whole avoiding boom and bust to achieve climax diversity. It then overviews cultural traditions and current research into psychedelics. Because natural analogues of neurotransmitters in living species have proved capable of precipitating ego-dissolution and reversion to "primary consciousness", these gain a significance in consciousness research complementary to that of the LHC in cosmological physics. This process has pivotal importance for avoiding humanity causing a mass extinction of biodiversity and possibly our own demise, instead becoming able to fulfil our responsibilities as guardians of the unfolding of sentient consciousness on evolutionary and cosmological time scales. The panpsychic aspect invokes a deep relationship with animism as the founding cosmological view of Homo sapiens which later evolved to become the world religious traditions. Affirming subjectively conscious physical volition, via quantum indeterminate brain states, is the only point of divergence from the standard scientific world view, with all other aspects, especially the cosmology's evolutionary basis, following core scientific principles. Nevertheless its implications are radically transformative because (a) it opens the entire subjective realm of conscious cosmology to exploration and pivotally, (b) it invokes biospheric symbiosis as the climax cosmological condition of perennial survival in the universe, without which humanity will suffer a Fermi paradox extinction, through evolutionary and/or cultural instability. Biospheric symbiosis is the climax evolutionary manifestation of Symbiotic Existential CosmologThis work, presents a minimal augmentation of physical cosmology to admit conscious volition acting on the physical world, invoking a biologically, psychically and cosmologically symbiotic universe, which resolves the central enigma of existential cosmology – the nature and role of subjective experience – thus providing a direct solution to the "hard problem of consciousness" and the problem of autonomous volitional will. This is essential for human ability to consciously affect the physical world, personal responsibility and scientific consistency with criminal and civil law on intent. The cosmology is thus entirely consistent with quantum cosmology and empirical neuroscience. Where it differs, is in refuting the assumption of causal closure in the brain which is scientifically unprovable in the quantum universe. Occam's razor then cuts in favour of the empirical experience of subjective conscious volition over the physical universe, confirmed by veridical perception of our own volition, eliminating pure materialism as inconsistent. Section one formulates a Darwinian pan-psychic cosmology, resolving the hard problem of consciousness and the central enigmas of existential cosmology, and eschatology. The symbiotic cosmology involves complementarity between the physical universe and the "mind at large", which is manifest in primitive forms in quantum uncertainty, edge-of-chaos dynamics, biogenesis, and procaryote excitability. Attentive consciousness emerged in a discrete transition accompanying the endosymbiosis between archaea and bacteria to form the eucaryotes, encapsulated in cellular consciousness in the excitable eucaryote cell mediated by social signalling molecules, later resulting in multi-celled organisms in the conscious brain as a coupled neuronal system, utilising the same palette of signalling molecules. The symbiosis in eucaryotes extends to sexuality as polarised genetic co-evolution and symbiosis with endogenous transposable elements comprising half the human genome. This extends to biospheric symbiosis in which survival of the "fittest" by natural and sexual selection is actually survival of the most successful co-symbionts because, whether parasites, hosts, predators or prey, their individual survival is mediated by the overall survival dynamics of the biosphere as a whole avoiding boom and bust to achieve climax diversity. It then overviews cultural traditions and current research into psychedelics. Because natural analogues of neurotransmitters in living species have proved capable of precipitating ego-dissolution and reversion to "primary consciousness", these gain a significance in consciousness research complementary to that of the LHC in cosmological physics. This process has pivotal importance for avoiding humanity causing a mass extinction of biodiversity and possibly our own demise, instead becoming able to fulfil our responsibilities as guardians of the unfolding of sentient consciousness on evolutionary and cosmological time scales. The panpsychic aspect invokes a deep relationship with animism as the founding cosmological view of Homo sapiens which later evolved to become the world religious traditions. Affirming subjectively conscious physical volition, via quantum indeterminate brain states, is the only point of divergence from the standard scientific world view, with all other aspects, especially the cosmology's evolutionary basis, following core scientific principles. Nevertheless its implications are radically transformative because (a) it opens the entire subjective realm of conscious cosmology to exploration and pivotally, (b) it invokes biospheric symbiosis as the climax cosmological condition of perennial survival in the universe, without which humanity will suffer a Fermi paradox extinction, through evolutionary and/or cultural instability. Biospheric symbiosis is the climax evolutionary manifestation of Symbiotic Existential Cosmology. To fully cover all aspects of the evolutionary process leading to humanity's cultural explosion, the current edition fully expands the cosmology into an extended evolutionary synthesis, including gene-culture co-evolution, evolution of the human genome, sexuality and language and the impact of cultural evolution on societies, institutions, religions and world political responses to the existential crisis we all face. Social processes, including prescriptive religions, have brought about a paradigm of patriarchal dominance over woman and nature that has exacerbated the way technological civilisation and corporate processes, lacking a genetically stable paradigm, have caused sweeping deleterious impacts to the biosphere through human niche construction by agriculture, farming and urbanisation, causing habitat destruction and species extinction; energy resource demands, leading to climate and biodiversity crisis; and nationalistic militarisation, conducive to nuclear holocaust, so that gene-culture-biodiversity coevolution has become a sine qua non for human survival. Section two discusses the tragic consequences of failing to address naturalistic cosmological reality in the monotheistic religious tradition. Section three covers biocrisis, climate crisis nuclear holocaust and other existential threat to humanity and the diversity of life.y. To fully cover all aspects of the evolutionary process leading to humanity's cultural explosion, the current edition fully expands the cosmology into an extended evolutionary synthesis, including gene-culture co-evolution, evolution of the human genome, sexuality and language and the impact of cultural evolution on societies, institutions, religions and world political responses to the existential crisis we all face. Social processes, including prescriptive religions, have brought about a paradigm of patriarchal dominance over woman and nature that has exacerbated the way technological civilisation and corporate processes, lacking a genetically stable paradigm, have caused sweeping deleterious impacts to the biosphere through human niche construction by agriculture, farming and urbanisation, causing habitat destruction and species extinction; energy resource demands, leading to climate and biodiversity crisis; and nationalistic militarisation, conducive to nuclear holocaust, so that gene-culture-biodiversity coevolution has become a sine qua non for human survival. Section two discusses the tragic consequences of failing to address naturalistic cosmological reality in the monotheistic religious tradition. Section three covers biocrisis, climate crisis nuclear holocaust and other existential threat to humanity and the diversity of life.