Can God be a useful "scientific" hypothesis? Yes

OK, I dug a little bit more into Orch-OR and while I can see where you’re going better, I think a significant issue is that your hypothesis that consciousness impacts mutation seems more like conjecture built on a hypothesis that’s built on one-of-several competing theories. Orch-OR is a hypothesis with major relevant problems (decoherence would be an enormous problem in biochemically relevant conditions) built on objective-collapse theory which is an extension/competitor to quantum mechanics. But no objective-collapse theory has been experimentally verified, so whether objective-collapse is “true” is an open question. But the biggest problem with this “arm” of your hypothesis is that extending from Orch-OR (consciousness as a quantum phenomenon) to “consciousness could be responsible for many/most/all mutations” is pretty much just conjecture. My opinion is that this moves the hypothesis out of the realm of science into science-grounded philosophy. I would put Orch-OR in that category as well.

But how would you rule out other minds? Just because the experiment designer doesn’t “assist” doesn’t mean another mind couldn’t, right? How can you control that variable?

I honestly don’t know how “there could not be any conscious life before simple life emerged” is significant.

These are actually quite different. I think you should think about that for a while.

@Meerkat_SK5 , at this point I think I’ve given your hypothesis as much as I can for a bit. I think I understand what your hypothesis is a lot better and it’s a stimulating idea. I would consider it an interesting “what if?” but I’m afraid I still wouldn’t consider it a scientific hypothesis (falsifiable, testable, making predictive claims, etc.)