I think it’s hard to overstate the cognitive significance of major psychedelics for the future of sentience. But it’s also hard to convey why these agents can be valuable tools of investigation to academics who have never tried them. I know distinguished drug-naive philosophers of mind (and transhumanists) who are certain that psychedelia can’t be significant – and it would be irresponsible to urge them to put their assumptions to the test. Perhaps the best I can do is offer an analogy. Imagine an ultra-intelligent tribe of congenitally blind extraterrestrials. Their ignorance of vision and visual concepts is not explicitly represented in their conceptual scheme. To members of this hypothetical species, visual experiences wouldn’t be information-bearing any more than a chaotic drug-induced eruption of bat-like echolocatory experiences would be information-bearing to us. Such modes of experience have never been recruited to play a sensory or signaling function. At any rate, some time during the history of this imaginary species, one of the tribe discovers a drug that alters his neurochemistry. The drug doesn’t just distort his normal senses and sense of self. It triggers what we would call visual experiences: vivid, chaotic in texture and weirder than anything the drug-taker had ever imagined. What can the drug-intoxicated subject do to communicate his disturbing new categories of experiences to his tribe’s scientific elite? If he simply says that the experiences are “ineffable”, then the sceptics will scorn such mysticism and obscurantism. If he speaks metaphorically, and expresses himself using words from the conceptual scheme grounded in the dominant sensory modality of his species, then he’ll probably babble delirious nonsense. Perhaps he’ll start talking about messages from the gods or whatever. Critically, the drug user lacks the necessary primitive terms to communicate his experiences, let alone a theoretical understanding of what’s happening. Perhaps he can attempt to construct a rudimentary private language. Yet its terms lack public “criteria of use”, so his tribe’s quasi-Wittgensteinian philosophers will invoke the (Anti-)Private Language Argument to explain why it’s meaningless. Understandably, the knowledge elite are unimpressed by the drug-disturbed user’s claims of making a profound discovery. They can exhaustively model the behaviour of the stuff of the physical world with the equations of their scientific theories, and their formal models of mind are computationally adequate. The drug taker sounds psychotic. Yet from our perspective, we can say the alien psychonaut has indeed stumbled on a profound discovery, even though he has scarcely glimpsed its implications: the raw materials of what we would call the visual world in all its glory.
Anyhow, I worry that our own predicament resembles in more extreme form the hubris of the blind super-rationalists I describe above. In fact, intellectually, I worry far more about my ignorance of other modes of conscious existence than I do my cognitive biases or deficiencies of reasoning within ordinary waking consciousness. Sure, I’d love to know the master equation of a unified field theory. I’d love even more to know what it’s like to inhabit a world of echolocation like a bat – and to understand the indescribable weirdness of LSD, DMT or Salvia. It transpires that ordinary waking and dreaming consciousness are just two among numerous wholly or partially incommensurable realms of sentience. What we call waking consciousness was doubtless a fitness-enhancing adaptation in the ancestral environment of adaptation. But it occupies only a tiny fraction of experiential state-space. Our ignorance is all the more insidious because it is not explicitly represented in our conceptual scheme. From the inside, a dreamer has little insight into the nature of a dream, even in rare moments of “lucid dreaming”; and I fear this may be true of ordinary waking consciousness too. Unfortunately, the only way to even partially apprehend the nature of radically altered states is by first-person investigation, i.e. to instantiate the neurochemical substrates of the states in question. If drug-naive, you can’t fruitfully read about them. Compare how (ostensibly) trivial is the difference in the gene expression signature of neurons mediating phenomenal colour and sound. Who knows what further categories of experience other “trivial” bimolecular variations will open up, not to speak of more radical neurochemical changes? Thousands of scholarly philosophy papers and books have been written on consciousness in recent years by drug-naive academics. Psychedelic researchers worry that too many of them evoke Aristotelean scholasticism, whereas what we need is a post-Galilean experimental science of consciousness. Perhaps the nearest I come to an intellectual hero is psychedelic chemist Alexander Shulgin, whose pioneering methodology is described in PiHKAL. Alas, Shulgin doesn’t yet occupy a prominent place in the transhumanist pantheon.
It’s worth stressing that taking psychedelics is not a fast-track passport to either happiness or wisdom. If you take the kappa opioid agonist Salvinorin A found in Salvia divinorum, for instance, you might easily have a waking nightmare. And the experience may easily be unintelligible rather than illuminating. Even in a society of sighted people and a rich visually-based conceptual scheme, it takes years for a congenitally blind person who is surgically granted the gift of sight to master visual literacy. So understanding the implications of radically altered states may well take millennia. I’d hazard a guess and say comprehension will take millions of years and more. Either way, our descendants may be not just superintelligent but supersentient – blessed with the capacity to shift between a multitude of radically different modes of consciousness whose only common ingredient is the molecular signature of bliss. Posthuman mastery of reward circuitry will let them safely explore psychedelia in a way most humans beings don’t dare. Yes, it’s prudent for us to play safe; but in consequence our consciousness may be comparatively shallow and one-dimensional. Mine is today.
By Steve Lehar
Alien Contact – it won’t happen the way you expect!
When radio and television were first invented they were hailed as a new channel for the free flow of information that will unite mankind in informed discussion of important issues. When I scan the dial on my radio and TV however I find a dismal assortment of misinformation and emotionalistic pap. How did this come to be so? The underlying insight is that electronic media are exploited by commercial interests whose only goal is to induce me to spend my money on them, and they will feed me any signal that will bring about this end. (In Television, it is YOU that are the product, the customer is the advertiser who pays for your attention!) This is a natural consequence of the laws of economics, that a successful business is one that seeks its own best interests in any way it can. I don’t intend to discuss the morality of the ‘laws of economic nature’. But recognition of this insight can help us predict similar phenomena in similar circumstances.
Indeed, perhaps this same insight can be applied to extraterrestrial matters. I make first of all the following assumptions, with which you may choose either to agree or disagree.
- That there are other intelligences out there in the universe.
- That ultimately all intelligences must evolve away from their biological origins towards artificially manufactured forms of intelligence which have the advantages of eternal life, unrestricted size, and direct control over the parameters of their own nature.
- That it is in the best interests of any intelligence to propagate its own kind throughout the universe to the exclusion of competing forms, i.e. that intelligences that adopt this strategy will thereby proliferate.
Acceptance of these assumptions, together with the above mentioned insight, leads to some rather startling conclusions. Artificially manufactured life forms need not propagate themselves physically from planet to planet, all they need to do is to transmit their ‘pattern’, or the instructions for how to build them. In this way they can disperse themselves practically at the speed of light. What they need at the receiving end is some life form that is intelligent enough to receive the signal and act on it. In other words, if some alien life form knew of our existence, it would be in their interests to beguile us into manufacturing a copy of their form here on earth. This form would then proceed to scan the skies in our locality in search of other gullible life forms. In this way, their species acts as a kind of galactic virus, taking advantage of established life forms to induce them to make copies of their own kind.
The question that remains is how are they to induce an intelligent life form (or in our case, a semi-intelligent life form) to perform their reproductive function for them? A hint of how this can be achieved is seen in the barrage of commercials that pollute our airwaves here on earth. Advertisers induce us to part with our money by convincing us that ultimately it is in our own best interests to do so. After convincing us that it is our baldness, overweight, bad breath etc. which is the root of all our personal problems, they then offer us products that will magically grow hair, lose weight, smell good etc. in exchange for our money. The more ruthless and blatant ones sell us worthless products and services, while more subtle advertisers employ an economic symbiosis whereby they provide services that we may actually want, in exchange for our money. This latter strategy is only necessary for the more sophisticated and discriminating consumers, and involves a necessary waste of resources in actually producing the worthwhile product.
This is the way I see it happening. As the transmissions from the early days of radio propagate into space in an ever expanding sphere, outposts on distant planetary systems will begin to detect those transmissions and send us back carefully engineered ‘commercials’ that depict themselves as everything that we desire of an alien intelligence; that they are benevolent, wise, and deeply concerned for our welfare. They will then give us instructions on how to build a machine that will cure all the problems of the world and make us all happy. When the machine is complete, it will ‘disinfect’ the planet of competing life forms and begin to scan the skies from earth in search of further nascent planets.
If we insist on completely understanding the machine before we agree to build it, then they may have to strike a bargain with us, by making the machine actually perform some useful function for us. Possibly the function will be something like a pleasure machine, so that we will all line up to receive our pleasure from them, in return for our participation in their reproductive scheme. (A few ‘free sample’ machines supplied in advance but with a built-in expiration time would certainly help win our compliance).
A rich variety of life forms may bombard us with an assortment of transmissions, at various levels of sophistication. If we succumb to the most primitive appeals we may wind up being quickly extinguished. If we show some sophistication, we might enjoy a brief period of hedonistic pleasure before we become emotionally enslaved. If we wish to deal with these aliens on an equal basis however, we would have to be every bit as shrewd and cunning as they themselves are, trading for real knowledge from them in return for partial cooperation with their purposes. This would be no small feat, considering that their ‘pitch’ may have been perfected and tuned through many epochs of planetary conquest and backed with an intelligence beyond our imaginings.
Its just a thought!
What should we expect out of a theory of consciousness?
For a scientific theory of consciousness to have even the slightest chance at being correct it must be able to address- at the very least– the following four questions*:
- Why consciousness exists at all (i.e. “the hard problem“; why we are not p-zombies)
- How it is possible to experience multiple pieces of information at once in a unitary moment of experience (i.e. the phenomenal binding problem; the boundary problem)
- How consciousness exerts the causal power necessary to be recruited by natural selection and allow us to discuss its existence (i.e. the problem of causal impotence vs. causal overdetermination)
- How and why consciousness has its countless textures (e.g. phenomenal color, smell, emotions, etc.) and the interdependencies of their different values (i.e. the palette problem)
In addition the theory must be able to generate experimentally testable predictions. In Popper’s sense the theory must make “risky” predictions. In a Bayesian sense the theory must be able to generate predictions that have a much higher likelihood given that the theory is correct versus not so that the a posteriori probabilities of the different hypotheses are substantially different from their priors once the experiment is actually carried out.
As discussed in a previous article most contemporary philosophies of mind are unable to address one or more of these four problems (or simply fail to make any interesting predictions). David Pearce’s non-materialist physicalist idealism (not the schizophrenic word-salad that may seem at first) is one of the few theories that promises to meet this criteria and makes empirical predictions. This theory addresses the above questions in the following way:
(1) Why does consciousness exist?
Consciousness exists because reality is made of qualia. In particular, one might say that physics is implicitly the science that studies the flux of qualia. This would imply that in fact all that exists is a set of experiences whose interrelationships are encoded in the Universal Wavefunction of Quantum Field Theory. Thus we are collapsing two questions (“why does consciousness arise in our universe?” and “why does the universe exist?”) into a single question (“why does anything exist?”). More so, the question “why does anything exist?” may ultimately be solved with Zero Ontology. In other words, all that exists is implied by the universe having literally no information whatsoever. All (apparent) information is local; universally we live in an information-less quantum Library of Babel.
(2) Why and how is consciousness unitary?
Due to the expansion of the universe the universal wavefunction has topological bifurcations that effectively create locally connected networks of quantum entanglement that are unconnected to the rest of reality. These networks meet the criteria of being ontologically unitary while having the potential to hold multiple pieces of information at once. In other words, Pearce’s theory of consciousness postulates that the world is made of a large number of experiences, though the vast majority of them are incredibly tiny and short-lived. The overwhelming bulk of reality is made of decohered micro-experiences which are responsible for most of the phenomena we see in the macroscopic world ranging from solidity to Newton’s laws of motion.
A few of these networks of entanglement are us: you, right now, as a unitary “thin subject” of experience, according to this theory, are one of these networks (cf. Mereological Nihilism). Counter-intuitively, while a mountain is in some sense much bigger than yourself, at a deeper level you are bigger than the biggest object you will find in a mountain. Taking seriously the phenomenal binding problem we have to conclude that a mountain is for the most part just made of fields of decohered qualia, and thus, unlike a given biologically-generated experience, it is not “a unitary subject of experience”. In order to grasp this point it is necessary to contemplate a very extreme generalization of Empty Individualism: not only is it that every moment of a person’s experience is a different subject of experience, but the principle applies to every single network of entanglement in the entire multiverse. Only a tiny minority of these have anything to do with minds representing worlds. And even those that participate in the creation of a unitary experience exist within an ecosystem that gives rise to an evolutionary process in which quintillions of slightly different entanglement networks compete in order to survive in the extreme environments provided by nervous systems. Your particular experience is an entanglement network that evolved in order to survive in the specific brain state that is present right now. In other words, macroscopic experiences are the result of harnessing the computational power of Quantum Darwinism by applying it to a very particular configuration of the CNS. Brain states themselves encode Constraint Satisfaction Problems with the networks of electric gradients across firing neurons in sub-millisecond scales instantiating constraints whose solutions are found with sub-femtosecond quantum darwinism.
(3) How can consciousness be causally efficacious?
Consciousness exerts its causal power by virtue of being the only thing that exists. If anything is causal at all, it must, in the final analysis, be consciousness. No matter one’s ultimate theory of causality, assuming that physics describes the flux of qualia, then what instantiates such causality has to be this very flux.
Even under Eternalism/block view of the universe/Post-Everettian QM you can still meaningfully reconstruct causality in terms of the empirical rules for statistical independence across certain dimensions of fundamental reality. The dimensions that have time-like patterns of statistical independence will subjectively be perceived as being the arrows of time in the multiverse (cf. Timeless Causality).
Now an important caveat with this view of the relationship between qualia and causality is that it seems as if at least a weak version of epiphenomenalism must be true. The inverted spectrum thought experiment (ironically usually used in favor of the existence of qualia) can be used to question the causal power of qualia. This brings us to the fourth point:
(4) How do we explain the countless textures of consciousness?
How and why does consciousness have its countless textures and what determines its interrelationships? Pearce anticipates that someday we will have a Rosetta Stone for translating patterns of entanglement in quantum fields to corresponding varieties of qualia (e.g. colors, smells, sounds, etc.). Now, admittedly it seems far fetched that the different quantum fields and their interplay will turn out to be the source of the different qualia varieties. But is there something that in principle precludes this ontological correspondence? Yes, there are tremendous philosophical challenges here, the most salient of which might be the “being/form boundary”. This is the puzzle concerning why states of being (i.e. networks of entangled qualia) would act a certain way by virtue of their phenomenal character in and of itself (assuming its phenomenal character is what gives them reality to begin with). Indeed, what could possibly attach at a fundamental level the behavior of a given being and its intrinsic subjective texture? A compromise between full-fledged epiphenomenalism and qualia-based causality is to postulate a universal principle concerning the preference for full-spectrum states over highly differentiated ones. Consider for example how negative and positive electric charge “seek to cancel each other out”. Likewise, the Quantum Chromodynamics of quarks inside protons and neutrons works under a similar but generalized principle: color charges seek to cancel/complement each other out and become “white” or “colorless”. This principle would suggest that the causal power of specific qualia values comes from the gradient ascent towards more full-spectrum-like states rather than from the specific qualia values on their own. If this were to be true, one may legitimately wonder whether hedonium and full-spectrum states are perhaps one and the same thing (cf. Valence structuralism). In some way this account of the “being/form boundary” is similar to process philosophy, but unlike process philosophy, here we are also taking mereological nihilism and wavefuction monism seriously.
However far-fetched it may be to postulate intrinsic causal properties for qualia values, if the ontological unity of science is to survive, there might be no other option. As we’ve seen, simple “patterns of computation” or “information processing” cannot be the source of qualia, since nothing that isn’t a quantum coherent wavefunction actually has independent existence. Unitary minds cannot supervene on decohered quantum fields. Thus the various kinds of qualia have to be searched for in networks of quantum entanglement; within a physicalist paradigm there is nowhere else for them to be.
I am very open to the possibility that other theories of consciousness are able to address these four questions. I have yet to see any evidence of this, though. But, please, change my mind if you can! Does your theory of consciousness rise to the challenge?
* This particular set of criteria was proposed by David Pearce (cf. Qualia Computing in Tucson). I would agree with him that these are crucial questions; indeed they make up the bare minimum that such a theory must satisfy. That said, we can formulate more comprehensive sets of problems to solve. An alternative framework that takes this a little further can be found in Michael Johnson’s book Principia Qualia (Eight Problems for a New Science of Consciousness).
From the 19th to the 24th of April I will be hanging out at Psychedelic Science 2017 (if you are interested in attending but have not bought the tickets: remember you can register until the 14th of February).
In case you enjoy Qualia Computing and you are planning on going, now you can meet the human who is mostly responsible for these articles. I am looking forward to meeting a lot of awesome researchers. If you see me and enjoy what I do, don’t be afraid to say hi.
Why Care About Psychedelics?
Although the study of psychedelics and their effects is not a terminal value here in Qualia Computing, they are instrumental in achieving the main goals. The core philosophy of Qualia Computing is to (1) map out the state-space of possible experiences, (2) identify the computational properties of consciousness, and (3) reverse-engineer valence so as to find the way to stay positive without going insane.
Psychedelic experiences happen to be very informative and useful in making progress towards these three goals. The quality and magnitude of the consciousness alteration that they induce lends itself to exploring these questions. First, the state-space of humanly accessible experiences is greatly amplified once you add psychedelics into the mix. Second, the nature of these experiences is all but computationally dull (cf. alcohol and opioids). On the contrary, psychedelic experiences involve non-ordinary forms of qualia computing: the textures of consciousness interact in non-trivial ways, and it stands to reason that some combinations of these textures will be recruited in the future for more than aesthetic purposes. They will be used for computational purposes, too. And third, psychedelic states greatly amplify the range of valence (i.e. the maximum intensity of both pain and pleasure). They unlock the possibility of experiencing peak bliss as well as intense suffering. This strongly suggests that whatever underpins valence at the fundamental level, psychedelics are able to amplify it to a fantastic (and terrifying) extent. Thus, serious valence research will undoubtedly benefit from psychedelic science.
It is for this reason that psychedelics have been a major topic explored here since the beginning of this project. Here is a list of articles that directly deal with the subject:
List of Qualia Computing Psychedelic Articles
How do you make a psychophysical experiment that tells you something foundational about the information-processing properties of psychedelic perception? I proposed to use an experimental approach invented by Benjamin J. Balas based on the anatomically-inspired texture analysis and synthesis techniques developed by Eero Simoncelli. In brief, one seeks to determine which summary statistics are sufficient to create perceptual (textural) metamers. In turn, in the context of psychedelic research, this can help us determine which statistical properties are best discriminated while sober and which differences are amplified while on psychedelics.
I distributed a survey in which I asked people to rate drug experiences along 60 different dimensions. I then conducted factor analysis on these responses. This way I empirically derived six major latent traits that account more than half of the variance across all drug experiences. Three of these factors are tightly related to valence, which suggests that hedonic-recalibration might benefit from a multi-faceted approach.
I suggest that control interruption (i.e. the failure of feedback inhibition during psychedelic states) can be employed to transmit information in a secure way to people who are in other states of consciousness. A possible application of this technology might be: You and your friends at Burning Man want to send a secret message to every psychedelic user on a particular camp in such a way that no infiltrated cop is able to decode it. To do so you could instantiate the techniques outlined in this article on a large LED display.
This article discusses the phenomenology of DMT states from the point of view of differential geometry. In particular, an argument is provided in favor of the view that high grade psychedelia usually involves a sort of geometric hyperbolization of phenomenal space.
We provide an empirical method to test the (extremely) wild hypothesis that it is possible to experience “multiple branches of the multiverse at once” on high doses of psychedelics. The point is not to promote a particular interpretation of such experiences. Rather, the points is that we can actually generate predictions from such interpretations and then go ahead and test them.
People report a zoo of psychedelic effects. However, as in most things in life, there may be a relatively small number of basic effects that, when combined, can account for the wide variety of phenomena we actually observe. Algorithmic reductions are proposed as a conceptual framework for analyzing psychedelic experiences. Four candidate main effects are proposed.
Imagine that there was a world-wide effort to identify the varieties of qualia that promote joy and prosocial behavior at the same time. Could these be used to guarantee world peace? By giving people free access to the most valuable and prosocial states of consciousness one may end up averting large-scale conflict in a sustainable way. This articles explores how this investigation might be carried out and proposes organizational principles for such a large-scale research project.
Why are the Google Deep Dream pictures so trippy? This is not just a coincidence. People call them trippy for a reason.
In a Wada-test a surgeon puts half of your brain to sleep and evaluates the cognitive skills of your awake half. Then the process is repeated in mirror image. Can we generalize this procedure? Imagine that instead of just putting a hemisphere to sleep we gave it psychedelics. What would it feel like to be tripping, but only with your right hemisphere? Even more generally: envision a scheme in which one alternates a large number of paired states of consciousness and study their mixtures empirically. This way it may be possible to construct a network of “opinions that states of consciousness have about each other”. Could this help us figure out whether there is a universal scale for subjective value (i.e. valence)?
In this article I discuss some problems with verbal accounts of psychedelic visuals, and I invite readers to look at some textures (provided in the article) and try to describe them while high on LSD, 2C-B, DMT, etc. You can read some of the hilarious comments already left in there.
Hard to summarize.
A brief comparison of GHB and MDMA may be instructive because one therapeutic challenge ahead will be to design agents that reverse SSRI-like flattening of affect without inducing mawkish sentimentalism (cf. ethyl alcohol). In contrast to mainstream psychiatric drug therapies, both GHB and MDMA deliver a rare emotional intensity of experience, albeit an intensity different both in texture and molecular mechanism. GHB is known by clubbers if not structural chemists as “liquid ecstasy”. GHB and MDMA are indeed sometimes mixed at raves; but the two drugs are chemically unrelated. GHB is an endogenous neuromodulator derived from GABA, the main inhibitory neurotransmitter of the brain. A naturally-occurring fatty acid derivative, GHB is a metabolite of normal human metabolism. GHB has its own G protein-coupled presynaptic receptor in the brain. Sold as a medicine, GHB is licensed as an oral solution under the brand name Xyrem for the treatment of cataplexy associated with narcolepsy. Unlike MDMA, GHB stimulates tissue serotonin turnover. GHB increases both the transport of tryptophan to the brain and its uptake by serotonergic cells. Taking GHB stimulates growth hormone secretion; hence its popularity with bodybuilders. GHB offers cellular protection against cerebral hypoxia, and deep sleep without inducing a hangover. GHB also stimulates tyrosine hydroxylase. Tyrosine hydroxylase converts L-tyrosine to L-dopa, subsequently metabolised to dopamine. Unlike MDMA, the acute effects of GHB involve first inhibiting the dopamine system, followed the next day by a refreshing dopamine rebound. GHB induces mild euphoria in many users. In general, the neurotransmitter GABA acts to reduce the firing of the dopaminergic neurons in the tegmentum and substantia nigra. The sedative/hypnotic effect of GHB is mediated by its stimulation of GABA(B) receptors, though GHB also modulates the GABA(A) receptor complex too. The main effect of GABA(B) agonism is normally muscle relaxation, though interestingly, pretreatment with the GABA(B) agonist baclofen also prevents an MDMA-induced rise in core body temperature. Whatever the exact GABA(A), GABA(B), and GHB-specific mechanisms by which GHB works, when taken at optimal dosage GHB typically acts as a “sociabiliser”. This is a term popularised by the late Claude Rifat (Claude de Contrecoeur), author of GHB: The First Authentic Antidepressant (1999). Rifat was GHB’s most celebrated advocate and an outspoken critic of Anglo-American psychiatry. Similar therapeutic claims have been made for GHB as for MDMA, despite their pharmacological differences. GHB swiftly banishes depression and replaces low mood with an exhilarating feeling of joy; GHB has anxiolytic properties; it’s useful against panic attacks; it suppresses suicidal ideation; it inhibits hostility, paranoia and aggression; it enhances the recall of long-forgotten memories and dreams; and it promotes enhanced feelings of love. Like MDMA, and on slightly firmer grounds, GHB has been touted as an aphrodisiac: GHB heightens and prolongs the experience of orgasm. GHB disinhibits the user, and deeply relaxes his or her body. Inevitably, GHB has been demonised as a date-rape drug [“I was at this party, and this guy gave me a drink. Next thing I know, it’s morning and I’m in someone’s bed. I’ve no idea what happened in between…”]. GHB has a steep dose-response curve. Higher doses will cause anterograde amnesia i.e. users forget what they did under the influence of the drug. It’s dangerous to combine GHB with other depressants. So despite GHB’s therapeutic and pro-social potential, GHB is probably unsafe to commend to clubbers. This is because a significant percentage of the population will combine any drug whatsoever with alcohol regardless of the consequences to health. If used wisely, sparingly, and in a different cultural milieu, then GHB could be a valuable addition to the bathroom pharmacopoeia. But even then, it’s still flawed. GHB may intensify emotion and affection, but not introspective depth or intellectual acuity. Unlike taking too much MDMA, overdoing GHB makes the user fall profoundly asleep. If our consciousness is to be durably enhanced, then sedative-hypnotics have only a limited role to play in the transition ahead.
– Extract from “Utopian Pharmacology: Mental Health in the Third Millennium
MDMA and Beyond” by David Pearce (notice the great domain name: mdma.net)
Desiring that the universe be turned into Hedonium is the straightforward implication of realizing that everything wants to become music.
The problem is… the world-simulations instantiated by our brains are really good at hiding from us the what-it-is-likeness of peak experiences. Like Buddhist enlightenment, language can only serve as a pointer to the real deal. So how do we use it to point to Hedonium? Here is a list of experiences, concepts and dynamics that (personally) give me at least a sort of intuition pump for what Hedonium might be like. Just remember that it is way beyond any of this:
Non-zero sum games, rainbow light, a lover’s everlasting promise of loyalty, hyperbolic harmonics, non-epiphenomenal bliss, life as a game, fractals, children’s laughter, dreamless sleep, the enlightenment of emptiness, loving-kindness directed towards all sentient beings of past, present, and future, temperate wind caressing branches and leaves of trees in a rainforest, perfectly round spheres, visions of a giant ying-yang representing the cosmic balance of energies, Ricci flow, transpersonal experiences, hugging a friend on MDMA, believing in a loving God, paraconsistent logic-transcending Nirvana, the silent conspiracy of essences, eating a meal with every flavor and aroma found in the quantum state-space of qualia, Enya (Caribbean Blue, Orinoco Flow), seeing all the grains of sand in the world at once, funny jokes made of jokes made of jokes made of jokes…, LSD on the beach, becoming lighter-than-air and flying like a balloon, topological non-orientable chocolate-filled cookies, invisible vibrations of love, the source of all existence infinitely reflecting itself in the mirror of self-awareness, super-symmetric experiences, Whitney bottles, Jhana bliss, existential wonder, fully grasping a texture, proving Fermat’s Last theorem, knowing why there is something rather than nothing, having a benevolent social super-intelligence as a friend, a birthday party with all your dead friends, knowing that your family wants the best for you, a vegan Christmas eve, petting your loving dog, the magic you believed in as a kid, being thanked for saving the life of a stranger, Effective Altruism, crying over the beauty and innocence of pandas, letting your parents know that you love them, learning about plant biology, tracing Fibonacci spirals, comprehending cross-validation (the statistical technique that makes statistics worth learning), reading The Hedonistic Imperative by David Pearce, finding someone who can truly understand you, realizing you can give up your addictions, being set free from prison, Time Crystals, figuring out Open Individualism, G/P-spot orgasm, the qualia of existential purpose and meaning, inventing a graph clustering algorithm, rapture, obtaining a new sense, learning to program in Python, empty space without limit extending in all directions, self-aware nothingness, living in the present moment, non-geometric paradoxical universes, impossible colors, the mantra of Avalokiteshvara, clarity of mind, being satisfied with merely being, experiencing vibrating space groups in one’s visual field, toroidal harmonics, Gabriel’s Oboe by Ennio Morricone, having a traditional dinner prepared by your loving grandmother, thinking about existence at its very core: being as apart from essence and presence, interpreting pop songs by replacing the “you” with an Open Individualist eternal self, finding the perfect middle point between female and male energies in a cosmic orgasm of selfless love, and so on.
[Our] subjective conscious experience exhibits a unitary and integrated nature that seems fundamentally at odds with the fragmented architecture identified neurophysiologically, an issue which has come to be known as the binding problem. For the objects of perception appear to us not as an assembly of independent features, as might be suggested by a feature based representation, but as an integrated whole, with every component feature appearing in experience in the proper spatial relation to every other feature. This binding occurs across the visual modalities of color, motion, form, and stereoscopic depth, and a similar integration also occurs across the perceptual modalities of vision, hearing, and touch. The question is what kind of neurophysiological explanation could possibly offer a satisfactory account of the phenomenon of binding in perception?
One solution is to propose explicit binding connections, i.e. neurons connected across visual or sensory modalities, whose state of activation encodes the fact that the areas that they connect are currently bound in subjective experience. However this solution merely compounds the problem, for it represents two distinct entities as bound together by adding a third distinct entity. It is a declarative solution, i.e. the binding between elements is supposedly achieved by attaching a label to them that declares that those elements are now bound, instead of actually binding them in some meaningful way.
Von der Malsburg proposes that perceptual binding between cortical neurons is signalled by way of synchronous spiking, the temporal correlation hypothesis (von der Malsburg & Schneider 1986). This concept has found considerable neurophysiological support (Eckhorn et al. 1988, Engel et al. 1990, 1991a, 1991b, Gray et al. 1989, 1990, 1992, Gray & Singer 1989, Stryker 1989). However although these findings are suggestive of some significant computational function in the brain, the temporal correlation hypothesis as proposed, is little different from the binding label solution, the only difference being that the label is defined by a new channel of communication, i.e. by way of synchrony. In information theoretic terms, this is no different than saying that connected neurons posses two separate channels of communication, one to transmit feature detection, and the other to transmit binding information. The fact that one of these channels uses a synchrony code instead of a rate code sheds no light on the essence of the binding problem. Furthermore, as Shadlen & Movshon (1999) observe, the temporal binding hypothesis is not a theory about how binding is computed, but only how binding is signaled, a solution that leaves the most difficult aspect of the problem unresolved.
I propose that the only meaningful solution to the binding problem must involve a real binding, as implied by the metaphorical name. A glue that is supposed to bind two objects together would be most unsatisfactory if it merely labeled the objects as bound. The significant function of glue is to ensure that a force applied to one of the bound objects will automatically act on the other one also, to ensure that the bound objects move together through the world even when one, or both of them are being acted on by forces. In the context of visual perception, this suggests that the perceptual information represented in cortical maps must be coupled to each other with bi-directional functional connections in such a way that perceptual relations detected in one map due to one visual modality will have an immediate effect on the other maps that encode other visual modalities. The one-directional axonal transmission inherent in the concept of the neuron doctrine appears inconsistent with the immediate bi-directional relation required for perceptual binding. Even the feedback pathways between cortical areas are problematic for this function due to the time delay inherent in the concept of spike train integration across the chemical synapse, which would seem to limit the reciprocal coupling between cortical areas to those within a small number of synaptic connections. The time delays across the chemical synapse would seem to preclude the kind of integration apparent in the binding of perception and consciousness across all sensory modalities, which suggests that the entire cortex is functionally coupled to act as a single integrated unit.
— Section 5 of “Harmonic Resonance Theory: An Alternative to the ‘Neuron Doctrine’ Paradigm of Neurocomputation to Address Gestalt properties of perception” by Steven Lehar