“Okay,” I said. “Fine. Let me tell you where I’m coming from. I was reading Scott McGreal’s blog, which has some goodarticles about so-called DMT entities, and mentions how they seem so real that users of the drug insist they’ve made contact with actual superhuman beings and not just psychedelic hallucinations. You know, the usual Terence McKenna stuff. But in one of them he mentions a paper by Marko Rodriguez called A Methodology For Studying Various Interpretations of the N,N-dimethyltryptamine-Induced Alternate Reality, which suggested among other things that you could prove DMT entities were real by taking the drug and then asking the entities you meet to factor large numbers which you were sure you couldn’t factor yourself. So to that end, could you do me a big favor and tell me the factors of 1,522,605,027, 922,533,360, 535,618,378, 132,637,429, 718,068,114, 961,380,688, 657,908,494, 580,122,963, 258,952,897, 654,000,350, 692,006,139?
I was a little curious about how such a prime experiment would go and how much it would cost. It looks like one could probably run an experiment with a somewhat OK chance at success for under $1k.
We need to estimate the costs and probabilities of memorizing a suitable composite number, buying DMT, using DMT and getting the requisite machine-elf experience (far from guaranteed), being able to execute a preplanned action like asking about a prime, and remembering the answer.
Last year I wrote a 13,000 word essay about my experience at Burning Man. This year I will also share some thoughts and insights concerning my experience while being brief and limiting myself to seven thousand words. I decided to write this piece stand-alone in such a way that you do not need to have read the previous essay in order to make sense of the present text.
Camp Soft Landing
I have been wanting to attend Burning Man for several years, but last year was the first time I had both the time and resources to do so. Unfortunately I was not able to get a ticket in the main sale, so I thought I would have to wait another year to have the experience. Out of the blue, however, I received an email from someone from Camp Soft Landing asking me if I would be interested in giving a talk at Burning Man in their Palenque Norte speaker series. My immediate response was “I would love to! But I don’t have a ticket and I don’t have a camp.” The message I received in return was “Great! Well, we have extra tickets, and you can stay at our camp.” So just like that I suddenly had the opportunity to not only attend, but also be at a wonderful camp and give a talk about consciousness research.
Full Circle Teahouse
The camp I’ve been a part of turned out to be an extremely good fit for me both as a researcher and as a person. Camp Soft Landing is one of the largest camps at Burning Man, featuring a total of 150 participants every year. Its two main contributions to the playa are the Full Circle Teahouse and Palenque Norte. The Full Circle Teahouse is a place in which we serve adaptogen herbal tea blends and Pu’er tea in a peaceful setting that emphasizes presence, empathy, and listening. It’s also full of pillows and cozy blankets and serves as a place for people who are overwhelmed to calm down or crash after a hectic night. (During training we were advised to expect that some people “may not know where they are or how they got here when they wake up in the early morning” and to “help them get oriented and offer them tea”). Here are a few telling words by the Teahouse founder Annie Oak:
The real secret sauce to our camp’s collective survival has been our focus on the well being of everyone who steps inside Soft Landing. While the ancestral progenitor who occupied our location before us, Camp Above the Limit, ran a lively bar, we made a decision not to serve alcohol in our camp. I enjoy an occasional cocktail, but I believe that the conflating of the gift economy with free alcohol has compromised the public health and social cohesion of Black Rock City. We do not prohibit alcohol at Soft Landing, but we do not permit bars inside our camp. Instead, we run a tea bar at our Tea House for those seeking a place to rest, hydrate and receive compassionate care. We also give away hundreds of gallons of water to Tea House visitors. We don’t want to undermine their self-sufficiency, but we can proactively reduce the number of guests who become ill from dehydration. We keep our Tea House open until Monday after the Burn to help weary people stay alert on the perilous drive back home.
Palenque Norte schedule 2018 (Tuesday & Wednesday)
Palenque Norte schedule 2018 (Thursday & Friday)
Thanks to the Full Circle Teahouse and Palenque Norte, the social and memetic composition of Camp Soft Landing is one that is characterized by a mixture of veteran scientists and community builders in their 50s and 60s, science and engineering nerds with advanced degrees in their late 20s and early 30s, and a dash of millennials and Gen-Z-ers in the rationalist/Effective Altruist communities.
Lorenzo Hagerty, Sasha Shulgin, and Bruce Damer (Burning Man, Palenque Norte c. 2007)
The people of Camp Soft Landing are near and dear to my heart given that they take consciousness seriously, they have a scientific focus, and they emit a strong intellectual vibe. As a budding qualia researcher myself, I feel completely at home there. As it turns out, this type of vibe is not at all out of place at Burning Man…
Burning Man Attendees
I would hazard the guess that Burning Man attendees are on average much more open to experience, conscientious, cognitively oriented, and psychologically robust than people in the general population. In particular, the combination of conscientiousness and openness to experience is golden. These are people who are not only able to think of crazy ideas, but who are also diligent enough to manifest them in the real world in concrete forms. This may account for the high production value and elaborate nature of the art, music, workshops, and collective activities. While the openness to experience aspect of Burning Man is fairly self-evident (it jumps at you if you do a quick google images search), the conscientiousness aspect may be a little harder to believe. Here I will quote a friend to illustrate this component:
Burning Man is the annual meeting of the recreational logistics community. Or maybe it’s a job interview for CEO: how to deal with broken situations and unexpected constraints in a multi-agent setting, just to survive.
Things I learned / practiced in the last couple of weeks: truck driving, clever packing, impact driver, attaching bike trailer, pumping gas and filling generators, knots, adding hanging knobs to a whiteboard, tying things with wire, quickly moving tents on the last night, finding rides, using ratchet straps, opening & closing storage container, driving to Treasure Island.
Indeed this may be one of the key barriers of entry that defines the culture of Burning Man and explains why the crazy ideas people have in a given year tend to come back in the form of art in the next year… rather than vanishing into thin air.
There are other key features of the people who attend which can be seen by inspecting the Burning Man Census report. Here is a list of attributes, their baserate for Burners, and the baserate in the general population (for comparison): Having an undergraduate degree (73.6% vs. 32%), holding a graduate degree (31% vs. 10%), being gay/lesbian (8.5% vs. 1.3%), bisexual (10% vs. 1.8%), bicurious (11% vs. ??), polyamorous (20% vs. 5%), mixed race (9% vs. 3%), female (40% vs. 50%), median income (62K vs. 30K), etc.
From a bird’s eye view one can describe Burners as much more: educated, LGBT, liberal or libertarian, “spiritual but not religious”, and more mixed race than the average person. There are many more interesting cultural and demographic attributes that define the population of Black Rock City, but I will leave it at that for now for the sake of brevity. That said, feel free to inspect the following Census graphs for further details:
Last year at Burning Man I developed a cluster of new concepts including “The Goldilocks Zone of Oneness” and “Hybrid Vigor in the context of post-Darwinian ethics.” I included my conversation with God and instructions for a guided oneness meditation. This year I continued to use the expanded awareness field of the Playa to further these and other concepts. In what follows I will describe some of the main ideas I experienced and then conclude with a summary of the talk I gave at Palenque Norte. If any of the following sections are too dense or uninteresting please feel free to skip them.
The Universal Eigen-Schelling Religion
On one of the nights a group of friends and I went on a journey following an art car, stopping every now and then to dance and to check out some art. At one point we drove through a large crowd of people and by the time the art car was on the other side, a few people from the group were missing. The question then became “what do we do?” We didn’t agree on a strategy for dealing with this situation before we embarked on the trip. After a couple of minutes we all converged on a strategy: stay near the art car and drive around until we find the missing people. The whole situation had a “lost in space” quality. Finding individual people is very hard since from a distance everyone is wearing roughly-indistinguishable multi-colored blinking LEDs all over their body. But since art cars are large and more distinguishable at a distance, they become natural Schelling points for people to converge on. Schelling points are a natural coordination mechanism in the absence of direct communication channels.
We were thus able to re-group almost in our entirety as a group (with only one person missing, who we finally had to give up on) by independently converging on the meta-heuristic of looking for the most natural Schelling point and finding the rest of the group there. For the rest of the night I kept thinking about how this meta-strategy may play out in the grand scheme of things.
If you follow Qualia Computing you may know that our default view on the nature of ethics is valence utilitarianism. People think they want specific things (e.g. ice-cream, a house, to be rich and famous, etc.) but in reality what they want is the high-valence response (i.e. happiness, bliss, and pleasure) that is triggered by such stimuli. When two people disagree on e.g. whether a certain food is tasty, they are not usually talking about the same experience. For one person, such food could induce high degrees of sensory euphoria, while for the other person, the food may leave them cold. But if they had introspective access to each other’s valence response, the disagreement would vanish (“Ah, I didn’t realize mayo produced such a good feeling for you. I was fixated on the aversive reaction I had to it.”). In other words, disagreements about the value of specific stimuli come down to lack of empathetic fidelity between people rather than a fundamental value mismatch. Deep down, we claim, we all like the same states of consciousness, and our disagreements come from the fact that their triggers vary between people. We call the fixation on the stimuli rather than the valence response the Tyranny of the Intentional Object.
In the grand scheme of things, we posit that advanced intelligences across the multiverse will generally converge on valence realism and valence utilitarianism. This is not an arbitrary value choice; it’s the natural outcome of looking for consistency among one’s disparate preferences and trying to investigate the true nature of conscious value. Insofar as curiosity is evolutionarily adaptive, any sufficiently general and sufficiently curious conscious mind eventually reaches the conclusion that value is a structural feature of conscious states and sheds the illusion of intentionality and closed identity. And while in the context of human history one could point at specific philosophers and scientists that have advanced our understanding of ethics (i.e. Plato, Bentham, Singer, Pearce, etc.) there may be a very abstract but universal way of describing the general tendency of curious conscious intelligences towards valence utilitarianism. It would go like this:
In a physicalist panpsychist paradigm, the vast majority of moments of experience do not occur within intelligent minds and leave no records of their phenomenal character for future minds to examine and inspect. A subset of moments of experience, though, do happen to take place within intelligent minds. We can call these conscious eigen-states because their introspective value can be retroactively investigated and compared against the present moment of experience, which has access to records of past experiences. Humans, insofar as they do not experience large amounts of amnesia, are able to experience a wide range of eigen-states throughout their lives. Thus, within a single human mind, many comparisons between the valence of various states of consciousness can be carried out (this is complicated and not always feasible given the state-dependence of memory). Either way, one could visualize how the information about the relative ranking of experiences is gathered across a Directed Acyclic Graph (DAG) of moments of experience that have partial introspective access to previous moments of experience. Furthermore, if the assumption of continuity of identity is made (i.e. that each moment of experience is witnessed by the same transcendental subject) then each evaluation between pairs of states of consciousness contributes a noisy datapoint to a universal ranking of all experiences and values.
After enough comparisons, a threshold number of evaluated experiences may be crossed, at which point a general theory of value can begin to be constructed. Thus a series of natural Schelling points for “what is universally valuable” become accessible to subsequent moments of experience. One of these focal points is the prevention of suffering throughout the entire multiverse. That is, to avoid experiences that do not like existing, independently of their location in space-time. Likewise, we would see another focal point that adds an imperative to realize experiences that value their own existence (“let the thought forms who love themselves reproduce and populate the multiverse”).
I call this approach to ethics the Eigen-Schelling Religion. Any sapient mind in the multiverse with a general enough ability to reason about qualia and reflect about causality is capable of converging to it. In turn, we can see that many concepts at the core of world religions are built around universal Eigen-Schelling points. Thus, we can rest assured that both the Bodhisattva imperative to eliminate suffering and the Christ “world redeeming” sentiment are reflections of a fundamental converging process to which many other intelligent life-forms have access across the entire multiverse. What I like about this framework is that you don’t need to take anyone’s word for what constitutes wisdom in consciousness. It naturally exists as reflective focal points within the state-space of consciousness itself in a way that transcends time and space.
EQ (emotional intelligent quotient) isn’t very good as a formal psychological construct- it’s not particularly predictive, nor very robust when viewed from different perspectives. But there’s clearly something there– empirically, we see that some people are more ‘tuned in’ to the emotional & interpersonal realm, more skilled at feeling the energy of the room, more adept at making others feel comfortable, better at inspiring people to belief and action. It would be nice to have some sort of metric here.
I suggest breaking EQ into entrainment quotient (EnQ) and metronome quotient (MQ). In short, entrainment quotient indicates how easily you can reach entrainment with another person. And by “reach entrainment”, I mean how rapidly and deeply your connectome harmonic dynamics can fall into alignment with another’s. Metronome quotient, on the other hand, indicates how strongly you can create, maintain, and project an emotional frame. In other words, how robustly can you signal your internal connectome harmonic state, and how effectively can you cause others to be entrained to it. […] Most likely, these are reasonably positively correlated; in particular, I suspect having a high MQ requires a reasonably decent EnQ. And importantly, we can likely find good ways to evaluate these with CSHW.
This conceptual framework can be useful for making sense of the novel social dynamics that take place in Black Rock City. In particular, as illustrated by the Census responses, most participants are in a very open and emotionally receptive state at Burning Man:
One could say that by feeling safe, welcomed, and accepted at Burning Man, attendees adopt a very high Entrainment Quotient modus operandi. In tandem, we then see large art pieces, art cars, theme camps, and powerful sound systems blasting their unique distinctive emotional signals throughout the Playa. In a sense the entire place looks like an ecosystem of brightly-lit high-energy metronomes trying to attract the attention of a swarm of people in highly open and sensitive states with the potential to be entrained with these metronomes. Since the competition for attention is ferocious, there is not a single metronome that can dominate or totally brainwash you. All it takes for you to get a bad signal out of your head is to walk 50 meters to another place where the vibe will be, in all likelihood, completely different and overwrite the previous state.
This dynamic reaches its ultimate climax the very night of the Burn, as (almost) everyone gathers around the Man in a maximally receptive state, while at the same time every art car and group vibe surrounds the crowd and blasts their unique signals as loud and as intensely as possible all at the same time. This leads to the reification of the collective Burning Man egregore, which manifests as the sum total of all signals and vibes in mass ecstasy.
It is worth pointing out that not all of the metronomes in the Playa are created equal. Some art cars, for example, send highly specific and culturally-bound signals (e.g. country music, Simon & Garfunkel, Michael Jackson, etc.). While these metronomes will have their specific followings (i.e. you can always find a group of dedicated Pink Floyd fans) their ability to interface with the general Burner vibe is limited by their specificity and temporal irregularity. The more typical metronomic texture you will find scattered all around the Playa will be art forms that make use of more general patternceutical Schelling points with a stronger and more general metronomic capacity. Of note is the high degree of prevalence of house music and other 110 to 140 bpm (beats per minute) music that is able to entrain your brain from a distance and motivate you to move towards it- whether or not you are able to recognize the particular song. If you listen carefully to e.g. Palenque Norte recordings you will notice the occasional art car driving by, and the music it is blasting will usually have its tempo within that range, with a strong, repeating, and easily recognizable beat structure. I suspect that this tendency is the natural emergent effect of the evolutionary selection pressures that art forms endure from one Burn to another, which benefit patterns that can captivate a lot of human attention in a competitive economy of recreational states of consciousness.
Android Jones’ Samskara at Camp Mystic 2017 (an example of the Open Individualist Schelling Vibe – i.e. the religion of the ego-dissolving LSD frequency of consciousness)
And then there are the extremely general metronome strategies that revolve around universal principles. The best example I found of this attention-capturing approach was the aesthetic of oneness, which IMO seemed to reach its highest expression at Camp Mystic:
Inspired by a sense of mystery & wonder, we perceive the consciousness of “We Are All One”. Mystics encourage the enigmatic spirit to explore a deeper connection not only on this planet and all that exists within, but the realm of the entire Universe.
At their Wednesday night “White Dance Party” (where you are encouraged to dress in white) Camp Mystic was blasting the strongest vibes of Open Individualism I witnessed this year. I am of the mind that philosophy is the soul of poetry, and that massive party certainly had as its underlying philosophy the vibe of oneness and unity. This vibe is itself a Schelling point in the state-space of consciousness… the religion of the boundary-dissolving LSD frequency is not a random state, but a central hub in the super-highway of the mind. I am glad these focal points made prominent appearances at Burning Man.
Uncontrollable Feedback Loops
It is worth pointing out that at an open field as diverse as Burning Man we are likely to encounter positive feedback systems with both good and bad effects on human wellbeing. An example of a positive feedback loop with bad effects would be the incidents that transpired around the “Carkebab” art installation:
The sculpture consisted of a series of cars piled on top of each other held together by a central pole. The setup was clearly designed to be climbed given the visible handles above the cars leading to a view cart at the top. However, in practice it turned out to be considerably more dangerous and hard to climb than it seemed. Now you may anticipate the problem. If you are told that this art piece is climbable but dangerous, one can easily conjure a mental image of a future event in which someone falls and gets hurt. And as soon as that happens, access to the art installation will be restricted. Thus, one reasons that there is a limited amount of time left in which one will be able to climb the structure. Now imagine a lot of people having that train of thought. As more people realize that an accident is imminent, more people are motivated to climb it before that happens, thus creating an incentive to go as soon as possible, leading to crowding, which in turn increases the chance of an accident. The more people approach the installation, the more imminent the final point seems, and the more pressing it becomes to climb the structure before it becomes off-limits, and the more dangerous it becomes. Predictably, the imminent accident did take place. Thankfully it only involved a broken shoulder rather than something more severe. And yet, why did we let it get to that point? Perhaps in the future we should have methods to detect positive feedback loops like this and put the brakes on before it’s too late…
This leads to the topic of danger:
Can Burning Man be a place in which an abolitionist ethic can put down roots for long-term civilizational planning? Let’s briefly examine some of the potential acute, medium-term, and long-term costs of attending. Everyone has a limit, right? Some may want to think: “well, you only live once, let’s have fun”. But if you are one of the few who carries the wisdom, will, and love to move consciousness forward this should not be how you think. What would be an acceptable level of risk that an Effective Altruist should be able to accept to experience the benefits of Burning Man? I think that the critical question here is not “Is Burning Man dangerous?” but rather “How bad is it for you?”
Thankfully actuaries, modern medicine, and economists have already developed a theoretical framework for putting a number on this question. Namely, this is the concept of micromorts (i.e. 1 in a million chance of dying) and its sister concept of microlife (a cost of 1 millionth of a lifespan lost or gained by performing some activity). My preference is that of using microlives because they translate more easily into time and are, IMO, more conceptually straightforward. So here is the question: How many microlives should we be willing to spend to attend Burning Man? 10 microlives? 100 microlives? 1,000 microlives? 10,000 microlives?
Based on the fact that there are many long-term burners still alive I guesstimate that the upper bound cannot possibly be higher than 10,000 or we would know about it already. I.e. the percentage of people who get e.g. skin cancer, lung disease, or die in other ways would probably be already apparent in the community. Alternatively, it’s also possible that a reduced life expectancy as a result of attending e.g. 10+ Burns is an open secret among long-term burners… they see their friends die at an inexplicably higher rate but are too afraid to talk about it honestly. After all, people tend to be very clingy to their main sources of meaning (what we call “emotionally load-bearing activities”) so a large amount of denial can be expected in this domain.
Additionally, discussing Burning Man micromorts might be a particularly touchy and difficult subject for a number of attendees. The reason being that part of the psychological value that Burning Man provides is a felt sense of the confrontation with one’s fragility and mortality. Many older burners seem to have come to terms with their own mortality quite well already. Indeed, perhaps accepting death as part of life may be one of the very mechanisms of action for the reduction in neuroticism caused by intense experiences like psychedelics and Burning Man.
But that is not my jazz. I would personally not want to recommend an activity that costs a lot of microlives to other people in team consciousness. While I want to come to terms with death as much as your next Silicon Valley mystically-inclined nerd, I also recognize that death-acceptance is a somewhat selfish desire. Paradoxically, living a long, healthy, and productive life is one of the best ways for us to improve our chances of helping consciousness-at-large given our unwavering commitment to the eradication of all sentient suffering.
The main acute risks of Burning Man could be summarized as: dehydration, sleep deprivation, ODing (especially via accidental dosing, which is not uncommon, sadly), being run over by large vehicles (especially by art cars, trucks, and RVs), and falling from art or having art fall on you. These risks can be mitigated by the motto of “doing only one stupid thing at a time” (cf. How not to die at Burning Man). It’s ok to climb a medium-sized art piece if you are fully sober, or to take a psychedelic if you have sitters and don’t walk around art cars, etc. Most stories of accidents one hears about start along the lines of: “So, I was drunk, and high, and on mushrooms, and holding my camera, and I decided to climb on top of the thunderdome, and…”. Yes, of course that went badly. Doing stupid things on top of each other has multiplicative risk effects.
In the medium term, a pretty important risk is that of being busted by law enforcement. After all, the financial, psychological, and physiological effects of going to prison are rather severe on most people. On a similar note, a non-deadly but psychologically devastating danger of living in the desert for a week is an increased risk of kidney stones due to dehydration. The 10/10 pain you are likely to experience while passing a kidney stone may have far-reaching traumatic effects on one’s psyche and should not be underestimated (sufferers experience an increased risk of heart disease and, I would suspect, suicide).
But of all of the risks, the ones that concern me the most are the long term ones given their otherwise silent nature. In particular, we have skin cancer due to UV exposure and lung/heart disease caused by high levels of PM2.5 particles. With respect to the skin component, it is worth observing that a large majority of Burning Man attendees are caucasian and thus at a significantly higher risk. Me being a redhead, I’ve taken rather extreme precautions in this area. I apply SPF50+ sunscreen every couple of hours, use a wide-rim hat, wear arm sleeves [and gloves] for UV sun protection, wear sunglasses, stay in the shade as often as I can, etc. I recommend that other people also follow these precautions.
And with regards to dust… here I would have to say we have the largest error bars. Does Burning Man dust cause lung cancer? Does it impair lung function? Does it cause heart disease? As far as I can tell nobody knows the answer to these questions. A lot of people seem to believe that the air-borne particles are too large to pose a problem, but I highly doubt that is the case. The only source I’ve been able to find that tried to quantify dangerous particles at Burning Man comes from Camp Particle, which unfortunately does not seem to have published its results (and only provides preliminary data without the critical measure of PM2.5 I was looking for). Here are two important thoughts in this area. First, let’s hope that the clay-like alkaline composition of Playa dust turns out to be harmless to the lungs. And second, like most natural phenomena, chances are that the concentration of dangerous particles in, e.g. 1 minute buckets, follows a power law. I would strongly expect that at least 80% of the dust one inhales comes from 20% of the time in which it is most present. More so, during dust storms and especially in white-outs, I would expect the concentration of dust in the air to be at least 1,000 times higher than the median concentration. If that’s true, breathing without protection during a white-out for as little as two minutes would be equivalent to breathing in “typical conditions” without protection for more than 24 hours. In other words, being strategic and diligent about wearing a heavy and cumbersome PN100 mask may be far more effective than lazily taking on and off a more convenient (but less effective) mask throughout the day. Personally, I chose to always have on hand an M3 half facepiece with PN100 filters ready in case the dust suddenly became thicker. This did indeed save me from breathing dust during all dust storms. The difference in the quality of air while wearing it was like day and night. I will also say that while I prefer my look when I have a beard, I chose to fully shave during the event in order to guarantee a good seal with the mask. In retrospect, the fashion sacrifice does seem to be worth it, though at the time I certainly missed having a beard.
The question remaining is: with a realistic amount of protection, what is the acceptable level of risk? I propose that you make up your mind before we find out with science how dangerous Burning Man actually is. In my case, I am willing to endure up to 100 negative microlives per day at Burning Man (for a total of ~800 microlives) as the absolute upper bound. Anything higher than that and the experience wouldn’t be worth it for me, and I would not recommend it to memetic allies. Thankfully, I suspect that the actual danger is lower than that, perhaps in the range of 40 negative microlives per day (mostly in the form of skin cancer and lung disease). But the problem remains that this estimate has very wide error bars. This needs to be addressed.
And if the danger does turn out to be unacceptable, then we can still look to recreate the benefits of Burning Man in a safer way: Your Legacy Could Be To Move Burning Man to a Place With A Fraction of Its Micromorts Cost.
In the ideal case Burning Man would be an event that triggers our brains to produce “danger signals” without there actually being much danger at all. This is because with our current brain implementation, experiencing perceived danger is helpful for bonding, trust building, and a sense of self-efficacy and survival ability.
And now on to my talk…
Andrés Gómez Emilsson – Consciousness vs. Replicators
The video above documents my talk, which includes an extended Q&A with the audience. Below is a quick summary of the main points I touched throughout the talk:
Intro to Qualia Computing
I started out by asking the audience if they had read any Qualia Computing articles. About 30% of them raised a hand. I then asked them how they found out about my talk, and it seems that the majority of the attendees (50%+) found it through the “What Where When” booklet. Since the majority of the people didn’t know about Qualia Computing before the talk, I decided to provide a quick introduction to some of the main concepts:
What is qualia? – The raw way in which consciousness feels. Like the blueness of blue. Did you ever wonder as a kid whether other people saw the same colors as you? Qualia is that ineffable quality of experience that we currently struggle to communicate.
Closed Individualism – you start existing when you are born, stop existing when you die.
Empty Individualism – brains are “experience machines” and you really are just a “moment of experience” disconnected from every other “moment of experience” your brain has generated or will generate.
Open Individualism – we are all the “light of consciousness”. Reality has only one numerically identical subject of experience who is everyone, but which takes all sorts of forms and shapes.
For the purpose of this talk I assume that Open Individualism is true, which provides a strong reason to care about the wellbeing of all sentient beings, even from a “selfish” point of view.
Valence – This is the pleasure-pain axis. We take a valence realist view which means that we assume that there is an objective matter of fact about how much an experience is in pain/suffering vs. experiencing happiness/pleasure. There are pure heavenly experiences, pure hellish experiences, mixed states (e.g. enjoying music you love on awful speakers while wanting to pee), and neutral states (e.g. white noise, mild apathy, etc.).
Evolutionary advantages of consciousness as part of the information processing pipeline – I pointed out that we also assume that consciousness is a real and computationally relevant phenomena. And in particular, that the reason why consciousness was recruited by natural selection to process information has to do with “phenomenal binding”. I did not go into much detail about it at the time, but if you are curious I elaborated about this during the Q&A.
Spirit of our research:
Exploration + Knowledge/Synthesis. Many people either over-focus on exploration (especially people very high in openness to experience) or on synthesis (like conservatives who think “the good days are gone, let’s study history”). The spirit of our research combines both open-ended exploration and strong synthesis. We encourage people to both expand their evidential base and make serious time to synthesize and cross-examine their experiences.
A lot of people treat consciousness research like people used to treat alchemy. That is, they have a psychological need to “keep things magical”. We don’t. We think that consciousness research is due to transition into a hard science and that many new possibilities will be unlocked after this transition, not unlike how chemistry is thousands of times more powerful than alchemy because it allows you to create synthesis pathways from scratch using chemistry principles.
How People Think and Why Few Say Meaningful Things:
What most people say and talk about is a function of the surrounding social status algorithm (i.e. what kind of things award social recognition) and deep-seated evolutionarily adaptive programs (such as survival, reproductive, and affective consistency programs).
Nerds and people on the autism spectrum do tend to circumvent this general mental block and are able to discuss things without being motivated by status or evolutionary programs only, instead being driven by open-ended curiosity. We encourage our collaborators to have that approach to consciousness research.
What the Economy is Based on:
Right now there are three main goods that are exchanged in the global economy. These are:
Survival – resources that help you survive, like food, shelter, safety, etc.
Power – resources that allow you to acquire social and physical power and thus increase your chances of reproducing.
Consciousness – information about the state-space of consciousness. Right now people are willing to spend their “surplus” resources on experiences even if they do not increase their reproductive success. A possible dystopian scenario is one in which people do not do this anymore – everyone spends all of their available time and energy pursuing jobs for the sake of maximizing their wealth and increasing their reproductive success. This leads us to…
Pure Replicators – In Wireheading Done Right we introduced the concept of a Pure Replicator: I will define a pure replicator, in the context of agents and minds, to be an intelligence that is indifferent towards the valence of its conscious states and those of others. A pure replicator invests all of its energy and resources into surviving and reproducing, even at the cost of continuous suffering to themselves or others. Its main evolutionary advantage is that it does not need to spend any resources making the world a better place. (e.g. crystals, viruses, programs, memes, genes)
It is reasonable to expect that in the absence of evolutionary selection pressures that favor the wellbeing of sentient beings, in the long run everyone alive will be playing a Pure Replicator strategy.
States vs. Stages vs. Theory of Morality
Ken Wilber emphasizes that there is a key difference between states and stages. Whereas states of consciousness involve various degrees of oneness and interconnectedness (from normal everyday sober experiences all the way to unity consciousness and satori), how you interpret these states will ultimately depend on your own level of moral development and maturity. This is very true and important. But I propose a further axis:
Levels of intellectual understanding of ethics. While stages of consciousness refer to the degree to which you are comfortable with ambiguity, can synthesize large amounts of seemingly contradictory experiences, and are able to be emotionally stable in the face of confusion, we think that there is another axis worth exploring that has more to do with one’s intellectual model of ethics.
The 4 levels are:
Good vs. evil – the most common view which personifies/essentializes evil (e.g. “the devil”)
Balance between good and evil – the view that most people who take psychedelics and engage in eastern meditative practices tend to arrive at. People at this level tend to think that good implies evil, and that the best we can do is to reach a state of balance and equanimity. I argue that this is a rationalization to be able to deal with extremes of suffering; the belief itself is used as an anti-depressant, which shows the intrinsic contradictoriness and motivated reasoning behind adopting this ethical worldview. You believe in the balance between good and evil in general so that you, right now, can feel better about your life. You are still, implicitly, albeit in a low-key way, trying to regulate your mood like everyone else.
Gradients of wisdom – this is the view that people like Sam Harris, Ken Wilber, John Lilly, David Chapman, Buddha, etc. seem to converge on. They don’t have a deontological “if-then” ethical programming like the people at the first level. Rather, they have general heuristics and meta-heuristics for navigating complex problems. They do not claim to know “the truth” or be able to identify exactly what makes a society “better for human flourishing” but they do accept that some environments and states of consciousness are more healthy and conducive to wisdom than others. The problem with this view is that it does not give you a principled way to resolve disagreements or a way forward for designing societies from first principles.
Consciousness vs. pure replicators – this view is the culmination of intellectual ethical development (although you could still be very neurotic and unenlightened otherwise) which arises when one identifies the source of everything that is systematically bad as caused by patterns that are good at making copies of themselves but that either don’t add conscious value or actively increase suffering. In this framework, it is possible for consciousness to win, which would happen if we create a full-spectrum super-sentient super-intelligent singleton that explores the entire state-space of consciousness and rationally decides what experiences to instantiate at a large scale based on the empirically revealed total order of consciousness.
New Reproductive Strategies
Given that we on team consciousness are in a race against Pure Replicator Hell scenarios it is important to explore ways in which we could load the dice in the favor of consciousness. One way to do so would be to increase the ways in which prosocial people are able to reproduce and pass on their pro-consciousness genes going forward. Here are a few interesting examples:
Gay + Lesbian couple – for gay and lesbian couples with long time horizons we could help them have biological kids with the following scheme: Gay couple A + B and lesbian couple X + Z could combine their genes and have 4 kids A/X, A/Z, B/X, B/Z. This would create the genetic and game-theoretical incentives for this new kind of family structure to work in the long term.
Genetic spellchecking – one of the most promising ways of increasing sentient welfare is to apply genetic spellchecking to embryos. This means that we would be reducing the mutational load of one’s offspring without compromising one’s genetic payload (and thus selfish genes would agree to the procedure and lead to an evolutionarily stable strategy). You wouldn’t ship code to production without testing and debugging, you wouldn’t publish a book without someone proof-reading it first, so why do we push genetic code to production without any debugging? As David Pearce says, right now every child is a genetic experiment. It’s terrible that such a high percentage of them lead to health and mental problems.
A reproductive scheme in which 50% of the genes come from an “intelligently vetted gene pool” and the other 50% come from the parents’ genes. This would be very unpopular at first, but after a generation or two we would see that all of the kids who are the result of this procedure are top of the class, win athletic competitions, start getting Nobel prizes and Fields medals, etc. So soon every parent will want to do this… and indeed from a selfish gene point of view there will be no option but to do so, as it will make the difference between passing on some copies vs. none.*
Dispassionate evaluation of the merits and drawbacks of one’s genes in a collective of 100 or more people where one recombines the genetic makeup of the “collective children” in order to maximize both their wellbeing and the information gained. In order to do this analysis in a dispassionate way we might need to recruit 5-meo-dmt-like states of consciousness that make you identify with consciousness rather than with your particular genes, and also MDMA-like states of mind in order to create a feeling of connection to source and universal love even if your own patterns lose out at some point… which they will after long enough, because eventually the entire gene pool would be replaced by a post-human genetic make-up.
Consciousness vs. Replicators as a lens – I discussed how one can use the 4th stage of intellectual ethical development as a lens to analyze the value of different patterns and aesthetics. For example:
Conservatives vs. Liberals (stick to your guns and avoid cancer vs. be adaptable but expose yourself to nasty dangers)
Rap Music vs. Classical or Electronic music (social signaling vs. patternistic valence exploration)
Hyperstition – Finally, I discussed the concept of hyperstition, which is a concept that refers to “ideas that make themselves real”. I explored it in the first Burning Man article. The core idea is that states of consciousness can indeed transform the history of the cosmos. In particular, high-energy states of mind like those experienced under psychedelics allow for “bigger ideas” and thus increase the upper bound of “irreducible complexity” for one’s thoughts. An example of this is coming up with further alternative reproductive strategies, which I encouraged the audience to do in order to increase the chances that team consciousness wins in the long term…
Bonus content: things I overheard virgin burners say:
“Intelligent people build intelligent civilizations. I now get what a society made of brilliant people would look like.”
“Burning Man is a magical place. It seems like it is one of the only places on Earth where the Spirit World and the Physical World intersect and play with each other.”
“It is not every day that you engage in a deeply transformative conversation before breakfast.”
I had two or three such experiences on my new batch of LSD, taking perhaps 2 or 3 “hits” (tabs) each time (presumed to be about  micrograms, or “mikes” per tab). And each time the experience became somewhat more familiar, and I learned to think more clearly under its influence. In July 1990 I took a trip to Europe with Tim, a colleague from work, because we were both presenting posters at a neural network conference in Paris, and the company where we worked very kindly funded the travel expenses. Tim and I took this opportunity to plan a little excursion around Europe after the conference, visiting Germany, Austria, Italy, and Switzerland touring in a rented car. When we got to Austria we bought a little tent at a camping store, then we hiked up an enormous mountain in the Alps, and spent the day sightseeing at the top. When I told Tim that I happened to have some LSD with me, his eyes lit up. It turns out he too had been a hippy in his youth, and had even attended the original Woodstock, so he immediately warmed to the idea of taking LSD with me on a mountain top, although he had not done psychedelic drugs in over a decade. So there in the most stupendous and idyllic setting of a mountain in the Austrian alps, early the next morning after camping overnight, we consumed five hits of LSD each, and spent the day in profound wonder at the glory of creation!
I made a few new and interesting discoveries on that mountain top in Austria. First of all, I learned to have a great deal more control of the experience in the following manner. I discovered that the effects of LSD become markedly stronger and more pronounced when you sit still and stare, and clear your mind, much like a state of zen meditation, or pre-hypnotic relaxation. When you do this under LSD, the visual world begins to break up and fragment in a most astonishing way. You tend to lose all sense of self, that is, you lose the distinction between self and non-self. This can be a very alarming experience for those who are prone to panic or anxiety, or for those who insist on maintaining a level of control and awareness of themselves and the world around them. But I also discovered that this mental dissociation and visual confusion can be diminished, and normal consciousness can be largely restored by simply looking around, moving about, and interacting actively with the world around you. Because when you do this, suddenly the world appears as a solid and stable structure again, and your familiar body reappears where it belongs at the center of your world of experience. This discovery greatly enhanced my ability to explore the deeper spaces of consciousness revealed by the drug, while providing an insurance against the natural panic that tends to arise with the dissolusion of the self, and the world around you. It allowed me to descend into the depths of the experience while maintaining a life line back to consensual reality, like a spelunker descending into the bowels of the deep underground cavern of my mind, while always able to return safely to the surface. And what a splendid and magnificent cavern it was that I discovered within my mind!
One of the most prominent aspects of consciousness that has puzzled philosophers and psychologists for centuries is the unity of conscious experience. We feel that we live in a world that surrounds our body, and that world appears as a single “picture” or volumetric spatial structure, like a theatre set, every piece of which takes its proper place in the panorama of surrounding experience. It has always been somewhat difficult to grasp this notion of conscious unity, because it is difficult to even conceptualize the alternative. What would consciousness be like if it were not unified? What does that even mean? Under LSD you can discover what non-unified consciousness is like for yourself, and that in turn by contrast offers profound insights as to the nature and meaning of unified consciousness. Again, the most interesting revelations of the psychedelic experience are not confined to that experience itself, but they reveal insights into the nature of normal conscious experience that might otherwise be missed due to its familiarity. In fact, I realized much later, even normal consciousness has aspects which are not unified.
The most familiar example of non-unified consciousness is seen in binocular vision. Under normal conditions the two eyes view the same scene and produce a three-dimensional “picture” in the mind that is a unified construction based on the information from both eyes simultaneously. But everyone knows the experience of double vision. For those with greater control over their own visual function, double vision is easily achieved by simply staring into space and relaxing the eyes. As a vision scientist myself, I have trained myself to do this so as to be able to “free fuse” a binocular pair of left-eye, right-eye images to create the perception of a 3D scene. For those who have difficulty with this, a similar experience can be had by holding a small mirror at an angle close in front of one eye, so as to send very different images into the two eyes. Whichever way you do it, the result is rather unremarkable in its familiarity, and yet when you think of it, this is in fact an example of disunity of conscious experience that is familiar to one and all. For what you see in double vision is actually two visual experiences which are seen as if they are superimposed in some manner, and yet at the same time they are also experienced each in its own separate disconnected space. It is generally possible to observe the correspondence between these two disconnected visual experiences, for example to determine which point in one eye view relates to a particular point in the other, as if viewing two slide transparencies that are overlaid on top of one another, although this correspondence is shifting and unstable, as the vergence between your two eyes tends to wander when binocular fusion is broken. But in fact it is more natural to simply ignore that correspondence and to view the two visual experiences as separate and disconnected spaces that bear no significant spatial relation to each other. When the images in our two eyes do not correspond, we tend to focus on one while ignoring the other, like an experienced marksman who no longer has to close his idle eye while aiming a gun. And yet, although the image from the idle eye is generally ignored, it has not left consciousness entirely, and with an effort, or perhaps more accurately, with an absence of effort or focus, it is possible to experience both views simultaneously.
In the trance-like state of yoga-like meditation performed under LSD, the entire visual world breaks up and fragments in this manner into a multitude of disconnected parallel conscious experiences, each one only loosly related spatially to the other experiences in the visual field. The effect is much enhanced by the fact that your eyes actually diverge or relax in this mental state, as they do under binocular fission, and this helps trigger the state of visual confusion as your mind gives up on trying to make sense of what it is seeing. As in Zen meditation, the LSD trance state is a passive or receptive state of consciousness that allots equal attention, or perhaps lack of attention, to all components of experience, which is why they appear in parallel as separate disconnected pieces. The state of normal active consciousness resists this kind of parallel confusion, and tends to select and focus on the the most significant portion, like the marksman aiming a gun, suppressing alternative experiences such as the view from the idle eye.
The deep LSD-induced trance state can be easily broken by simply moving the eyes, so conversely, the deeper states are achieved by complete mental and physical relaxation, with glazed eyes staring blankly into space. But of all the separate fragments of visual experience observed in this mental state, there is one special fragment located at the very center of the visual field, the foveal center, that appears somewhat sharper and clearer than the rest of the visual field. In fact, the visual fragmentation is somewhat like a kind of tunnel vision in which the peripheral portions of the visual field break off and disconnect from this central portion of the experience. But while the peripheral fragments become separated from the whole, they are never entirely and completely independent, but appear to interact with each other, and especially with the central foveal image in characteristic ways. For example if the foveal image shows a couple of blades of grass, twitching and dancing in the wind, then if any of the peripheral fragments of visual experience happen to show a similar image, i.e. blades of grass at a similar angle and twitching and dancing in synchrony with those in the foveal view, then the central and peripheral images become instantly coupled into a larger unified perceptual experience of a global motion sweeping through the image. Instead of a million blades of grass each twitching individually, we perceive the invisible wind as a wave of synchronous motion that sweeps invisibly across the blades of grass. The waves of motion caused by the wind are perceived as waves of energy across the visual field, a perceptual experience of something larger than the individual grass blades that collectively give rise to it. By careful adjustment of my state of relaxation, I found I could relax until the visual world fragmented into a million independent experiences, and I could gently bring it back into focus, as first a few, and then ever more of the fragmented visual experiences coupled together into fewer separate, and eventually a single unified global experience, much like the moment of binocular fusion when the two monocular images finally lock into each other to produce a single binocular experience.
When the visual world was locked into a unified perceptual experience, even then there were instabilities in local portions of the scene. A little detail seen in distant trees appears first as a mounted horseman, then pops abruptly into a hand with three fingers extended, then to a duck on a branch, then back to the mounted horseman, all the while the actual shape and color perceived remain unchanged, it is only the interpretation, or visual understanding of that pattern that switches constantly, as when a child sees mountains and castles in the clouds. One of the many possible interpretations is of a dead tree with leafless branches, (the veridical percept of what was actually there) and that is the only alternative that enters consciouseness under normal circumstances. The effect of LSD is to make the visual system more tolerant of obvious contradictions in the scene, such as a giant horseman frozen in a line of trees. The effect is like those surrealistic Dali paintings, for example the Three Ages of Man, shown in Figure 2.1, where one sees a single coherent scene, local parts of which spontaneously invert into some alternative interpretation. This is very significant for the nature of biological vision, for it shows that vision involves a dynamic relaxation process whose stable states represent the final perceptual interpretation.
There was another interesting observation that I made that day. I noticed that under LSD things appear a little more regular and geometrical than they otherwise do. It is not the shape of things that is different under LSD, but rather the shape of the things we see in objects. For example a cloud is about as irregular and fragmented a shape as a shape can be, and yet we tend to see clouds in a simplified cartoon manner, as a little puff composed of simple convex curves. A real cloud under closer inspection reveals a ragged ugly appearance with very indefinite boundaries and irregular structure. Under LSD the cloud becomes even more regular than usual. I began to see parts of the cloud as regular geometrical shapes, seeing the shapes in the shapes of the cloud as if on a transparent overlay.
Another rather astonishing observation of the LSD experience was that the visual world wavered and wobbled slowly as if the visual scene was painted on an elastic canvas that would stretch over here while shrinking over there, with great waves of expansion and contraction moving slowly across the scene, as if the whole scene was “breathing”, with its component parts in constant motion relative to each other. This was perhaps the most compelling evidence that the world of experience is not the solid stable world that it portrays. Figure 2.2 shows a sketch I made shortly after my alpine mountain adventure to try to express the wavery elasticity and the visual regularity I had observed under LSD. This picture is of course an exaggeration, more of an impression than a depiction of how the experience actually appeared.
The geometrical regularity was particularly prominent in peripheral vision, when attending to the periphery without looking to see what is there. Usually peripheral vision is hardly noticed, giving the impression of a homogeneous visual field, but under LSD the loss of resolution in peripheral vision becomes more readily apparent, especially when holding a fixed and glassy stare. And in that periphery, objects like trees or shrubs appear more regular and geometrical than they do in central vision, like artificial Christmas trees with perfectly regular spacing of brances and twigs. Again, it was not the raw image in the periphery that appeared regular or geometrical, but rather it was the invisible skeleton of visual understanding derived from that raw colored experience that exhibits the more regular features. And suddenly I could see it. This is the way the visual system encodes visual form in a compact or compressed manner, by expressing shape in terms of the next nearest regular geometrical form, or combination of forms. Children draw a tree as a circular blob of leaves on top of a straight vertical trunk, or a pine tree as a green triangle with saw-tooth sides. It is not that we see trees in those simplified forms, but rather that we see those simplified forms in the trees, and the forms that we perceive in these invisible skeletons are the expression of our understanding of the shapes we perceive those more irregular forms to have. This was later to turn into my harmonic resonance theory of the brain, as I sought an explanation for this emerging regularity in perception, but in 1990 all I saw was the periodicity and the symmetry, and I thought they were profoundly beautiful.
My friend Tim who had not done LSD for many years, responded to this sudden 5 hit dose by going into a state of complete dissociation. He lay down on the forest floor with glassy eyes, muttering “It is TOO beautiful! It is TOO beautiful!” and he did not respond to me, even when I stared him straight in the face. He reported afterwards that he found himself in a giant Gothic cathedral with the most extravagantly elaborate and brightly painted ornamental decorations all around him. This too can be seen as an extreme form of the regularization discussed above. Under the influence of this powerful dose, Tim’s visual brain could no longer keep up with the massive irregularity of the forest around him, and therefore presented the forest in simplified or abbreviated form, as the interior of a Gothic cathedral. It captures the large geometry of a ground plane that supports an array of vertical columns, each of which fans out high overhead to link up into an over-arching canopy of branches. The only difference is that in the Gothic cathedral the trees are in a regular geometrical array, and each one is a masterpiece of compound symmetry, composed of smaller pillars of different diameters in perfectly symmetrical arrangements, and studded with periodic patterns of ribs, ridges, or knobby protruberances as a kind of celebration of symmetry and periodicity for their own sake. There is a kind of geometrical logic expressed in the ornamental design. If part of the cathedral were lost or destroyed, the pattern could be easily restored by following the same logic as the rest of the design. In information-theoretic terms, the Gothic cathedral has lots of redundancy, its pattern could be expressed in a very much simpler compressed geometrical code. In Tim’s drug-addled brain his visual system could only muster a simple code to represent the world around him, and that is why Tim saw the forest as a Gothic cathedral. Under normal conditions, the additional information of irregularity, or how each tree and branch breaks from the strict regularity of the cathedral model of it, creates the irregular world of experience that we normally see around us. This suggests that the beautiful shapes of ornamental art are not the product of the highest human faculty, as is commonly supposed, but rather, ornamental art offers a window onto the workings of a simpler visual system, whose image of the world is distorted by artifacts of the representational scheme used in the brain. The Gothic cathedral gives a hint as to how the world might appear to a simpler creature, a lizard, or a snake, to whom the world appears more regular than it does to us, because its full irregularity is too expensive to encode exhaustively in all its chaotic details. Of course the flip-side of this rumination is that the world that we humans experience, even in the stone-cold sober state, is itself immeasurably simpler, more regular and geometric, that the real world itself, of which our experience is an imperfect replica. In the words of William Blake, “If the doors of perception were cleansed, everything would appear to man as it is, infinite.”
While I was a PhD student at Boston University, my parents owned a beautiful ski lodge house in the picturesque town of Mittersill in the mountains of New Hampshire, and on spring breaks or long week-ends I would invite my friends, the other PhD candidates, up to Mittersill where we would take long hikes up the mountain, and spend evenings by the fireplace. I introduced a small circle of my friends to the illuminating experience of LSD, in the hopes of sharing some of my perceptual discoveries with them, and perhaps inducing them to learn to use the experience to make discoveries of their own. Eventually Mittersill became associated in our minds with these group trips with an ever-shrinking circle of true diehard psychonauts, making our regular pilgrimage up the mountain in search of Truth and to touch the face of God. We always brought a goodly supply of Happy T’Baccy, which provides a beautiful complement and bemellowment to the otherwise sometimes sharp and jangly LSD experience. Our pattern was usually to arrive on a Friday night, cook up a great feast, and spend an evening by the fire, drinking beer and/or wine and passing the pipe around until everyone felt properly toasted. The talk was often about the workings of mind and brain, since we were all students of cognitive and neural systems. We were all adept computer programmers and well versed in mathematics as part of our PhD studies, so we all understood the issues of mental computation and representation, and I found the conversations about the computational principles of the mind, to be most interesting and intellectually stimulating. This was the high point of my academic career, this is why people want to be scientists. The next morning we would rise early, and after a hearty breakfast, we would all set off up the mountain, which was a steep brisk climb of two or three hours. About half way up the mountain, at a carefully pre-planned time, we would stop, and each “dose up” with our individually chosen dose of LSD for the occasion, timed to reach the peak of the experience about the time we reached the peak of the mountain. Then we would continue our climb through the rich lush mountain forests of New Hampshire to the top of Maida Vale, the sub-peak next to Canon Mountain, from whence a stupendous view opened up across to Canon Mountain and the vast valley below. We would settle ourselves comfortably at some location off the beaten track, and spend the best hours of the day just dreaming crazy thoughts and drinking in the experience
By now I had perfected my introspective techniques to the point that I could voluntarily relax my mind into a state of total disembodiment. The visual world began to fragment, first into two large pieces as binocular fusion was broken, then into a few smaller fragments, and eventually into a miriad of separate fragments of consciousness, like the miriad reflections from a shattered mirror. I was fascinated by this state of consciousness, and how different it was from normal consensual reality. Most alarming or significant was the total absence of my body from its normal place at the center of my world. As the world began to fragment, my body would fragment along with it, disconnected pieces of my body seeming to exist independently, one part here, another over there, but in separate spaces that did not exist in a distinct spatial relation to each other, but as if in different universes, like reflections from different shards of a shattered mirror. And as the visual world attained total fragmentation, all evidence of my body completely vanished, and I lived the experience of a disembodied spirit, pure raw experience, just sensations of color, form, and light. I felt safe and secure in this environment among friends, so I did not mind the total vulnerability afforded by a complete functional shutdown of my mind in this manner. Besides, I had learned that I could snap back together again to a relatively normal consciousness at will, simply by getting up and looking around, and interacting with the world. I was endlessly fascinated by the state of complete disembodiment, and one feature of it impressed itself on me again and again, the geometric regularity of it all. There was a powerful tendency for everything to reduce to ornamental patterns, geometrical arrangements of three-dimensional shapes, like so many glistening gems in a jewelry store, with rich periodic and symmetrical patterns in deep vibrant colors. The deeper I plunged into the experience, the simpler and more powerfully emotive those patterns became. And since my body had totally vanished, these patterns were no longer patterns I viewed out in the world, but rather, the patterns were me, I had become the spatial patterns which made up my experience. I began to see that symmetry and periodicity were somehow primal to experience.
I remember lying on my back and watching the clouds in the sky overhead. Weather patterns are often chaotic at the tops of mountains, and on more than one occasion we were located at a spot where the clouds that formed on the windward side of the mountain were just cresting the summit, where they would dissove in a continuous process of chaotic fragmentation, a veritable Niagra Falls of nebular dissolution, evocative of the fragmentation of my psychedelic experience. The shattered shreds of cloud, viewed from this close up, were about the most ragged and irregular shapes you could imagine, and yet under the influence of the drug I kept seeing fleeting geometrical patterns in them. There were great circular pinwheels and arabesques, patterns like those carved in the doors of Gothic cathedrals, but each flashing in and out of brief existence so quickly that it would be impossible to draw them. I began to realize that the human mind is one great symmetry engine, that the mind makes sense of the world it sees by way of the symmetries that it finds in it. Symmetry is the glue that binds the fragments of experience into coherent wholes.
Figure 2.3 shows a series of paintings by artist Louis Wain, that I find very evocative of the LSD experience. Wain suffered a progressive psychosis that manifested itself in his art, which was originally quite realistic, becomming progressively more abstract and ornamental, in the manner I observed in the various stages or levels of my LSD dissociation. Figure 2.3 A shows a fairly realistic depiction of a cat, but there are curious artifacts in the textured background, a mere hint of periodicity breaking out. I would see such artifacts everywhere, almost invisible, fleeting, and faint, reminiscent of the ornamental pinstripe patterns painted on trucks and motorcycles, a kind of eddy in the stream of visual consciousness as it flows around visual features in the scene. As I descended into the fully dissociated states, the patterns would become more like Figure 2.3 B, C, and D, breathtakingly ornate, with many levels of compound symmetry, revealing the eigenfunctions of perceptual representation, the code by which visual form is represented in the brain.
At times we would break free from our individual reveries, and share absurd nonsensical conversations about our observations. One time, looking down at the vast valley stretching out below us, a vista that seemed to stretch out to distances beyond comprehension, my old friend Peter said that it was hard to tell whether all that scenery was just “way out there”, or was it “way WAY out there?” Of course we both laughed heartily at the absurdity of his statement, but I knew exactly what he meant. When viewing such a grand vista under normal consciousness, one is deeply impressed by the vastness of the view.
But under the influence of the drug, the vista somehow did not look quite as large as we “knew” that it really was. What Peter was saying was that for some strange reason, the world had shrunken back in on us, and that magnificently vast valley had shrunken to something like a scale model, or a diorama, where it is easy to see how vast the modeled valley is supposed to be, but the model itself appears very much smaller than the valley it attempts to portray. What Peter was observing was the same thing I had observed, and that was beginning to even become familiar, that the world of our experience is not a great open vastness of infinite space, but like the domed vault of the night sky, our experience is bounded by, and contained within, a vast but finite spherical shell, and under the influence of psychedelic drugs that shell seemed to shrink to smaller dimensions, our consciousness was closing in on its egocentric center. Many years later after giving it considerable thought, I built the diorama shown in Figure 2.4 to depict the geometry of visual experience as I observed it under LSD.
And when I was in the completely disembodied state, my consciousness closed in even smaller and tighter, the range of my experience was all contained within a rather modest sized space, like a glass showcase in a jewelry store, and the complexity of the patterns in that space was also reduced, from the unfathomably complex and chaotic fractal forms in a typical natural scene, to a much simpler but powerfully beautiful glistening ornamental world of the degree of complexity seen in a Gothic cathedral. The profound significance of these observations dawned on me incrementally every time we had these experiences. I can recall fragmentary pieces of insights gleaned through the confusion of our passage down the mountain, stopping to sit and think wherever and whenever the spirit took us. At one point three of us stopped by a babbling brook that was crashing and burbling through the rocks down the steep mountain slope. We sat in silent contemplation at this primal “white noise” sound, when Lonce commented that if you listen, you can hear a million different sounds hidden in that noise. And sure enough when I listened, I heard laughing voices and honking car horns and shrieking crashes and jangly music and every other possible sound, all at the same time superimposed on each other in a chaotic jumbled mass. It was the auditory equivalent of what we were seeing visually, the mind was latching onto the raw sensory experience not so much to view it as it really is, but to conjure up random patterns from deep within our sensory memory and to match those images to the current sensory input. And now I could see the more general concept. We experience the world by way of these images conjured up in our minds. I came to realize why the LSD experience was enjoyed best in outdoors natural settings, and that is because the chaos of a natural scene, with its innumerable twigs and leaves and stalks, acts as a kind of “white noise” stimulus, like the babbling brook, a stimulus that contains within it every possible pattern, and that frees our mind to interpret that noise as anything it pleases.
On one occasion, on arrival back down at the lodge, our minds were still reeling, and we were not yet ready to leave the magnificence of the natural landscape for the relatively tame and controlled environment indoors, so Andy and I stopped in the woods behind the house and just stood there, like deer in the headlights, drinking in the experience. It was a particularly dark green and leafy environment in the shadow behind the house, with shrubs and leaves at every level, around our ankles, our knees, our shoulders, and all the way up to a leafy canopy high overhead, and at every depth and distance from inches away to the farthest visible depths of the deep green woods. The visual chaos was total and complete, the world already fragmented into millions and millions of apparently disconnected features and facets uniformly in all directions, that it hardly required LSD to appreciate the richness of this chaotic experience. But under LSD, and with the two of us standing stock still for many long minutes of total silence, we both descended into a mental fragmentation as crazy as the fragmented world around us. My body disappeared from my experience, and I felt like I became the forest; the forest and all its visual chaos was me, which in a very real sense it actually was. And in that eternal timeless moment, wrapped in intense but wordless thought, I recognized something very very ancient and primal in my experience. I felt like I was sharing the experience of some primal creature in an ancient swamp many millions of years ago, when nature was first forging its earliest models of mind from the tissue of brain. I saw the world with the same intense attentive concentration, bewilderment, and total absence of human cogntive understanding, as that antediluvian cretaceous lizard must have experienced long ago and far away. The beautiful geometrical and symmetrical forms that condensed spontaneously in my visual experience were like the first glimmerings of understanding emerging in a primitive visual brain. This is why I do psychedelic drugs, to connect more intimately with my animal origins, to celebrate the magnificent mental mechanisms that we inherit from the earliest animal pioneers of mind.
One time after we had descended from the mountain and were sitting around the lodge drinking and smoking in a happy state of befuddlement, a peculiar phenomenon manifested itself that made a deep impression on me. It was getting close to supper time and somebody expressed something to that effect. But our minds were so befuddled by the intoxication that we could only speak in broken sentences, as we inevitably forgot what we wanted to say just as we started saying it, instantly confused by our own initial words. So the first person must have said something like “I’m getting hungry. Do you think…” and then tailed off in confusion. But somebody else would immediately sense the direction that thought was going, and would instinctively attempt to complete the sentence with something like “…we otta go get…” before himself becoming confused, at which a third person might interject “…something to eat?” It does not sound so remarkable here in the retelling, but what erupted before our eyes was an extraordinarily fluid and coherent session of what we later referred to as group thought, where the conversation bounced easily from one person to the next, each person contributing only a fragmentary thought, but nobody having any clear idea of what the whole thought was supposed to be, or how it was going to end. What was amazing about the experience was the coherence and purposefulness of the emergent thought, how it seemed to have a mind of its own independent of our individual minds, even though of course it was nothing other than the collective action of our befuddled minds. It was fascinating to see this thought, like a disembodied spirit, pick up and move our bodies and hands in concerted action, one person getting wood for the fire, another getting out a frying pan, a third going for potatoes, or to open a bottle of wine, none of it planned by any one person, and yet each person chipped in just as and when they thought would be appropriate, as the supper apparently “made itself” using us as its willing accomplices. It was reminiscent of the operational principle behind a ouija board, where people sitting in a circle around a table, all rest an index finger on some movable pointer on a circular alphabet board, and the pointer begins to spell out some message under the collective action of all those fingers. At first the emergent message appears random, but after the first few letters have been spelled out, the participants start to guess at each next letter, and without anyone being overtly aware of it, the word appears to “spell itself” as if under the influence of a supernatural force. As with the ouija board, none of us participating in the group thought experience could hold a coherent thought in their head, and yet coherent thoughts emerged nevertheless, to the bewilderment of us all. And later I observed the same phenomenon with different LSD parties. I have subsequently encountered people well versed in the psychedelic experience who claim with great certainty to have experienced mental telepathy in the form of wordless communication and sharing of thoughts. But for us hard-nosed scientific types, the natural explanation for this apparently supernatural experience is just as wonderous and noteworthy, because it offers a hint as to how the individual parts of a mind act together in concert to produce a unified coherent pattern of behavior that is greater than the mere sum of its constituent parts. The principle of group thought occurs across our individual brains in normal sober consciousness as we instinctively read each other’s faces and follow each other’s thoughts, and it is seen also whenever people are moving a heavy piece of furniture, all lifting and moving in unison in a coherent motion towards some goal. But the psychedelic experience highlighted this aspect of wordless communication and brought it to my attention in clearer, sharper focus.
As the evening tailed on and the drug’s effect gradually subsided in a long slow steady decline, we would sit by the fire and pass a pipe or joint around, and share our observations and experiences of the day. At one point Lonce, who had just taken a puff of a joint, breathed out and held it contemplatively for a while, before taking a second puff and passing it on to the next person in the circle. I objected to this behavior, and accused Lonce of “Bogarting” the joint – smoking it all by himself without passing it along. Lonce responded to this with an explanation that where he comes from, people don’t puff and pass in haste, but every man has the right to a few moments of quiet contemplation and a second puff before passing it along. That was, he explained, the civilized way of sharing a joint. So we immediately adopted Lonce’s suggestion, and this method of sharing a joint has henceforth and forever since been referred to by us as the “Lonce Method”.
As I have explained, the purpose of all this psychonautical exploration was not merely for our own entertainment, although entertaining it was, and to the highest degree. No, the primary purpose of these psychonautical exploits was clear all along at least in my mind, and that was to investigate the theoretical implications of these experiences to theories of mind and brain. And my investigations were actually beginning to bear fruit in two completely separate directions, each of which had profound theoretical implications. At that time I was studying neural network theories of the brain, or how the brain makes sense of the visual world. A principal focus of our investigation was the phenomena of visual illusions, like the Kanizsa figure shown in Figure 2.5 A. It is clear that what is happening here is that the visual mind is creating illusory contours that link up the fragmentary contours suggestive of the illusory triangle. In our studies we learned of Stephen Grossberg’s neural network model of this phenomenon. Grossberg proposed that the visual brain is equipped with oriented edge detector neurons that fire whenever a visual edge passes through their local receptive field. These neurons would be triggered by the stark black / white contrast edges of the stimulus in Figure 2.5 A. A higher level set of neurons would then detect the global pattern of collinearity, and sketch in the illusory contour by a process of collinear completion. These higher level “cooperative cells” were equipped with much larger elongated receptive fields, long enough to span the gap in the Kanizsa figure, and the activation of these higher level neurons in turn stimulated lower level local edge detector neurons located along the illusory contour, and that activation promoted the experience of an illusory contour where there is none in the stimulus
I believed I was seeing these illusory contours in my LSD experience, as suggested by all the curvy lines in my sketch in Figure 2.2 above. But I was not only seeing the contours in illusory figures, I was seeing “illusory” contours just about everywhere across the visual field. But curiously, these contours were not “visible” in the usual sense, but rather, they are experienced in an “invisible” manner as something you know is there, but you cannot actually see. However I also noticed that these contours did have an influence on the visible portions of the scene. I have mentioned how under LSD the visual world tends to “breathe”, to waver and wobble like a slow-motion movie of the bottom of a swimming pool viewed through its surface waves. In fact, the effect of the “invisible” contours was very much like the effect of the invisible waves on the surface of the pool, which can also be seen only by their effects on the scene viewed through them. You cannot see the waves themselves, all you can see is the wavering of the world caused by those waves. Well I was observing a very similar phenomenon in my LSD experience. I devised a three-dimensional Kanizsa figure, shown in Figure 2.5 B, and observed that even in the stone-cold sober state, I could see a kind of warp or wobble of the visual background behind the illusory contour caused by the figure, especially if the figure is waved back and forth gently against a noisy or chaotic background. So far, my LSD experiences were consistent with our theoretical understanding of the visual process, confirming to myself by direct observation an aspect of the neural network model we were currently studying in school.
But there was one aspect of the LSD experience that had me truly baffled, and that was the fantastic symmetries and periodicities that were so characteristic of the experience. What kind of neural network model could possibly account for that? It was an issue that I grappled with for many months that stretched into years. In relation to Grossberg’s neural network, it seemed that the issue concerned the question of what happens at corners and vertices where contours meet or cross. A model based on collinearity alone would be stumped at image vertices. And yet a straightforward extension of Grossberg’s neural network theory to address image vertices leads to a combinatorial explosion.The obvious extension, initially proposed by Grossberg himself, was to posit specialized “cooperative cells” with receptive fields configured to detect and enhance other configurations of edges besides ones that are collinear. But the problem is that you would need so many different specialized cells to recognize and complete every possible type of vertex, such as T and V and X and Y vertices, where two or more edges meet at a point, and each of these vertex types would have to be replicated at every orientation, and at every location across the whole visual field! It just seemed like a brute-force solution that was totally implausible.
Then one day after agonizing for months on this issue, my LSD observations of periodic and symmetrical patterns suddenly triggered a novel inspiration. Maybe the nervous system does not require specialized hard-wired receptive fields to accomodate every type of vertex, replicated at every orientation at every spatial location. Maybe the nervous system uses something much more dynamic and adaptive and flexible. Maybe it uses circular standing waves to represent different vertex types, where the standing wave can bend and warp to match the visual input, and standing waves would explain all that symmetry and periodicity so clearly evident in the LSD experience as little rotational standing waves that emerge spontaneously at image vertices, and adapt to the configuration of those vertices. Thanks to illegal psychotropic substances, I had stumbled on a staggeringly significant new theory of the brain, a theory which, if proven right, would turn the world of neuroscience on its head! My heart raced and pounded at the implications of what I had discovered. And this theory became the prime focus of my PhD thesis (Lehar 1994), in which I did computer simulations of my harmonic resonance model that replicated certain visual illusions in a way that no other model could. I had accomplished the impossible. I had found an actual practical use and purpose for what was becoming my favorite pass-time, psychedelic drugs! It was a moment of glory for an intrepid psychonaut, a turning point in my life. Figure 2.6 shows a page from my notebook dated October 6 1992, the first mention of my new theory of harmonic resonance in the brain.
Compare the above descriptions of point-of-view fragmentation, visual coherence, and symmetry as experienced on LSD, with our very own account of symmetrical pattern completion during psychedelic experiences as presented in Algorithmic Reduction of Psychedelic States (slightly edited for clarity):
Lower Symmetry Detection and Propagation Thresholds
Finally, this is perhaps the most interesting and ethically salient effect of psychedelics. The first three effects (tracers, drifting, and pattern recognition) are not particularly difficult to square with standard neuroscience. This fourth effect, while not incompatible with connectionist accounts, does suggest a series of research questions that may hint at an entirely new paradigm for understanding consciousness.
We have not seen anyone in the literature specifically identify this effect in all of its generality. The lowering of the symmetry detection threshold really has to be experienced to be believed. We claim that this effect manifests in all psychedelic experiences to a greater or lesser extent, and that many effects can in fact be explained by simply applying this effect iteratively.
Psychedelics make it easier to find similarities between any two given phenomenal objects. When applied to perception, this effect can be described as a lowering of the symmetry detection threshold. This effect is extremely general and symmetry should not be taken to refer exclusively to geometric symmetry.
How symmetries manifest depends on the set and setting. Researchers interested in verifying and exploring the quantitative and subjective properties of this effect will probably have to focus first on a narrow domain; the effect happens in all experiential modalities.
Credit: Chelsea Morgan from PsychonautWiki and r/replications
Symmetry detection during psychedelic experiences requires that one’s attention interprets a given element in the scene as a symmetry element. Symmetry elements are geometrical points of reference about which symmetry operations can take place (such as axes of rotation, mirror planes, hyperplanes, etc.). In turn, a collection of symmetry elements defines a symmetry structure in the following way: A symmetry structure is a set of n-dimensional symmetry elements for which the qualities of the experience surrounding each element obeys the symmetry constraints imposed by all the elements considered together.
Psychedelic symmetry detection can be (and typically is) recursively applied to previously constructed symmetry structures. At a given time multiple independent symmetry structures can coexist inside an experience. By guiding one’s attention one can make these structures interact and ultimately merge. Formally, each symmetry structure is capable of establishing a merging relationship with another symmetry structure. This is achieved by simultaneously focusing one’s attention on both. These relationships are fleeting, but they influence the evolution of the relative position of each symmetry element. When two symmetry structures are in a merging relationship, it is possible to rearrange them (with the aid of drifting and pattern recognition) to create a symmetrical structure that incorporates the symmetry elements of both substructures at once. To do so, one’s mind can either detect one (or several) more symmetry elements along which the previously-existing symmetry elements are made to conform, or, alternatively, if the two pre-existing symmetry structures share a symmetry element (e.g. an axis of rotation of order 3), these corresponding identical symmetry elements can fuse and become a bridge that merges both structures.
Surprisingly, valence seems to be related to psychedelic symmetry detection. As one constructs symmetry structures, one becomes aware of an odd and irresistible subjective pull towards building even higher levels of symmetry. In other words, every time the structure of one’s experience is simplified by identifying a new symmetry element in the scene, one’s whole experience seems to snap into a new (simplified) mode, and this comes with a positive feeling. This feeling can take many forms: it may feel blissful, interesting, beautiful, mind-expanding, and/or awe-producing, all depending on the specific structures that one is merging. Conversely when two symmetry structures are such that merging them is either tricky of impossible, this leads to low valence: frustration, anxiety, pain and an odd feeling of being stuck between two mutually unintelligible worlds. We hypothesize that this is the result of dissonance between the incompatible symmetry structures.
If one meditates in a sensorially-minimized room during a psychedelic experience while being aware that one’s symmetry detection threshold has been lowered by the substance, one can recursively re-apply this effect to produce all kinds of complex mathematical structures that incorporate complex symmetry element interactions. In other words, with the aid of concentration one can climb the symmetry gradient (i.e. increase the total number of symmetry elements) up to the point where the degrees of freedom afforded by the symmetry structure limit any further element from being incorporated into it. We will call these experiences peak symmetry states.
Future research should explore and compare the various states of consciousness that exhibit peak symmetry. There is very likely an enormous number of peak symmetry states, some of which are fairly suboptimal and others that cannot be improved upon. If there is a very deep connection between valence, symmetry, information and harmony, it would very likely show in this area. Indeed, we hypothesize that the highest levels of valence that can be consciously experienced involve peak symmetry states. Anecdotally, this connection has already been verified, with numerous trip reports of people achieving states of unimaginable bliss by inhabiting peak symmetry states (often described as fractal mandala-like mirror rooms).
The range of peak symmetry states include fractals, tessellations, graphs, and higher dimensional projections. Which one of these states contains the highest degree of inter-connectivity? And if psychedelic symmetry is indeed related to conscious bliss, which experience of symmetry is human peak bliss?
Higher Order Symmetry
Mirror Symmetry Tessellation
The pictures above all illustrate possible peak symmetry states one can achieve by combining psychedelics and meditation. The pictures illustrate only the core structure of symmetries that are present in these states of consciousness. What is being reflected is the very raw “feels” of each patch of your experiential field. Thus these pictures really miss the actual raw feelings of the whole experience. They do show, however, a rough outline of symmetrical relationships possible in one of these experiences.
Since control interruption is also co-occurrent with the psychedelic symmetry effect, previously-detected symmetries tend to linger for long periods of time. For this reason, the kinds of symmetries one can detect at a given point in time is a function of the symmetries that are currently being highlighted. And thanks to drifting and pattern recognition enhancement, there is some wiggle room for your mind to re-arrange the location of the symmetries experienced. The four effects together enable, at times, a smooth iterative integration of so many symmetries that one’s consciousness becomes symmetrically interconnected to an unbelievable degree.
What may innocently start as a simple two-sided mirror symmetry can end up producing complex arrangements of self-reflecting mirrors showing glimpses of higher and higher dimensional symmetries. Studying the mathematical properties of the allowed symmetries is a research project that has only just begun. I hope one day dedicated mathematicians describe in full the class of possible high-order symmetries that humans can experience in these states of consciousness.
Anecdotally, each of the 17 possible wallpaper symmetry groups can be instantiated with this effect. In other words, psychedelic states lower the symmetry detection threshold for all of the mathematically available symmetrical tessellations.
All of the 17 2-dimensional wallpaper groups can be experienced with symmetry planes detected, amplified and re-arranged during a psychedelic experience.
Revising the symmetrical texture repetition of grass shown above, we can now discover that the picture displays the wallpaper symmetry found in the lower left circle above:
In very high doses, the symmetry completion is so strong that at any point one risks confusing left and right, and thus losing grasp of one’s orientation in space and time. Depersonalization is, at times, the result of the information that is lost when there is intense symmetry completion going on. One’s self-models become symmetrical too quickly, and one finds it hard to articulate a grounded point of view.
LSD-like states allow the global binding of otherwise incompatible schemas by softening the degree to which neighborhood constraints are enforced. The entire experience becomes a sort of chaotic superposition of locally bound islands that can, each in its own way, tell sensory-linguistic stories in parallel about the unique origin and contribution of their corresponding gestalts to the narrative of the self.
This phenomenon forces, as it were, the onset of cognitive dissonance between incompatible schemas that would otherwise evade mutual contact. On the bright side, it also allows mutual resonance between parts that agree with each other. The global inconsistencies are explored and minimized. One’s mind can become a glorious consensus.
Each square represents, and carries with it, the information of a previously experienced cognitive gestalt (situational memories, ideas, convictions, etc.). Some gestalts never come up together naturally. The LSD-like state allows their side-by-side comparison.
In therapy, LSD-like states had been used for many decades in order to integrate disparate parts of one’s personality into a (more) coherent and integrated lifeworld. But scientists at the beginning didn’t know why this worked.
The Turing module then discovered that the kaleidoscopic world of acid can be compared to raising the temperature within an Ising model. If different gestalts imply a variety of semantic-affective constraints, kaleidoscopic Frame Stacking has the formal effect of expanding the region of one’s mind that is taken into consideration for global consistency at any given point in time. The local constraints become more loose, giving global constraints the upper hand. The degree of psychedelia is approximately proportional to the temperature of the model, and when you let it cool, the grand pattern is somewhat different. It is more stable; one arrives at a more globally consistent state. Your semantic-affective constraints are, on the whole, better satisfied. The Turings called this phenomenon qualia annealing.
Ising Model – A simple computational analogy for the LSD-induced global constraint satisfaction facilitation.
If one ups the dose a little bit and lands somewhere in the range between 4 to 8 mg, one is likely to experience what Terrence McKenna called “the Chrysanthemum”. This usually manifests as a surface saturated with a sort of textured fabric composed of intricate symmetrical relationships, bright colors, shifting edges and shimmering pulsing superposition patterns of harmonic linear waves of many different frequencies.
Depending on the dose consumed one may experience either one or several semi-parallel channels. Whereas a threshold dose usually presents you with a single strong vibe (or ambiance), the Chrysanthemum level often has several competing vibes each bidding for your attention. Here are some examples of what the visual component of this state of consciousness may look like.
Chrysanthemum with multuple symmetry channels
The visual component of the Chrysanthemum is often described as “the best screen saver ever“, and if you happen to experience it in a good mood you will almost certainly agree with that description, as it is usually extremely harmonious, symmetric and beautiful in uncountable ways. No external input can possibly replicate the information density and intricate symmetry of this state; such state has to be endogenously generated as a a sort of harmonic attractor of your brain dynamics.
You can find many replications of Chrysanthemum-level DMT experiences on the internet, and I encourage you to examine their implicit symmetries (this replication is one of my all-times favorite).
In Algorithmic Reduction of Psychedelic States we posited that any one of the 17 wallpaper symmetry groups can be instantiated as the symmetries that govern psychedelic visuals. Unfortunately, unlike the generally slow evolution of usual psychedelic visuals, DMT’s vibrational frequency forces such visuals to evolve at a speed that makes it difficult for most people to spot the implicit symmetry elements that give rise to the overall mathematical structure underneath one’s experience. For this reason it has been difficult to verify that all 17 wallpaper groups are possible in DMT states. Fortunately we were recently able to confirm that this is in fact the case thanks to someone who trained himself to do just this. I.e. detecting symmetry elements in patterns at an outstanding speed.
An anonymous psychonaut (whom we will call researcher A) sent a series of trip report to Qualia Computing detailing the mathematical properties of psychedelic visuals under various substances and dose regimens. A is an experienced psychonaut and a math enthusiast who recently trained himself to recognize (and name) the mathematical properties of symmetrical patterns (such as in works of art or biological organisms). In particular, he has become fluent at naming the symmetries exhibited by psychedelic visuals. In the context of 2D visuals on surfaces, A confirms that the symmetrical textures that arise in psychedelic states can exhibit any one of the 17 wallpaper symmetry groups. Likewise, he has been able to confirm that every possible spherical symmetry group can also be instantiated in one’s mind as a resonant attractor on these states.
The images below show some examples of the visuals that A has experienced on 2C-B, LSD, 4-HO-MET and DMT (sources: top left, top middle, the rest were made with this service):
The Chrysanthemum level interacts with sensory input in an interesting way: the texture of anything one looks at quickly becomes saturated with nested 2-dimensional symmetry groups. If you took enough DMT to take you to this level and you keep your eyes open and look at a patterned surface (i.e. statistical texture), it will symmetrify beyond recognition. A explains that at this level DMT visuals share some qualities with those of, say, LSD, mescaline, and psilocin. Like other psychedelics, DMT’s Chrysanthemum level can instantiate any 2-dimensional symmetry, yet there are important differences from other psychedelics at this dose range. These include the consistent change in ambiance (already present in threshold doses), the complexity and consistency of the symmetrical relationships (much more dense and whole-experience-consistent than is usually possible with other psychedelics), and the speed (with a control-interruption frequency reaching up to 30 hertz, compared to 10-20 hertz for most psychedelics). Thus, people tend to point out that DMT visuals (at this level) are “faster, smaller, more detailed and more globally consistent” than on comparable levels of alteration from similar agents.
Now, if you take a dose that is a little higher (in the ballpark of 8 to 12 mg), the Chrysanthemum will start doing something new and interesting…
(3) The Magic Eye Level
A great way to understand the Magic Eye level of DMT effects is to think of the Chrysanthemum as the texture of an autostereogram (colloquially described as “Magic Eye” pictures). Our visual experience can be easily decomposed into two points-of-view (corresponding to the feed coming from each eye) that share information in order to solve the depth-map problem in vision. This is to map each visual qualia to a space with relative distances so (a) the input is explained and (b) you get recognizable every-day objects represented as implicit shapes beneath the depth-map. You can think of this process as a sort of hand-shake between bottom-up perception and top-down modeling.
In everyday conditions one solves the depth-map problem within a second of opening one’s eyes (minus minor details that are added as one looks around). But on DMT, the “low-level perceptions” looks like a breathing Chrysanthemum, which means that the top-down modeling has that “constantly shifting” stuff to play with. What to make of it? Anything you can think of.
There are three major components of variance on the DMT Magic Eye level:
Texture (dependent on the Chrysanthemum’s evolution)
World-sheet (non-occluduing 3D1T depth maps)
Extremelly lowered information copying threshold.
The image on the left is a lobster, the one on the center is a cone and the one to the right contains furniture (a lamp, a chair and a table). Notice that what you see is a sort of depth-map which encodes shapes. We will call this depth-map together with the appearance of movement and acceleration represented in it, a world-sheet.
The world-sheet encodes the “semantic content” of the scene and is capable of representing arbitrary situations (including information about what you are seeing, where you are, what the entities there are doing, what is happening, etc.).
It is common to experience scenes from usually mundane-looking places like ice-cream stores, play pens, household situations, furniture rooms, apparel, etc.. Likewise, one frequently sees entities in these places, but they rarely seem to mind you because their world is fairly self-contained. As if seeing through a window. People often report that the worlds they saw on a DMT trip were all “made of the same thing”. This can be interpreted as the texture becoming the surfaces of the world-sheet, so that the surfaces of the tables, chairs, ice-cream cones, the bodies of the people, and so on are all patterned with the same texture (just as in actual autostereograms). This texture is indeed the Chrysanthemum completely contorted to accommodate all the curvature of the scene.
Magic Eye level scenes often include 3D geometrical shapes like spheres, cones, cylinders, cubes, etc. The complexity of the scene is roughly dose-dependent. As one ups the highness (but still remaining within the Magic Eye level) complex translucid qualia crystals in three dimensions start to become a possibility.
Whatever phenomenal objects you experience on this level that lives for more than a millisecond needs to have effective strategies for surviving in an ecosystem of other objects adapted to that level. Given the extremely lowered information copying threshold, whatever is good at making copies of itself will begin to tesselate, mutate and evolve, stealing as much of your attention as possible in the way. Cyclic transitions occupy one’s attention: objects quickly become scenes which quickly become gestalts from which a new texture evolves in which new objects are detected and so on ad infinitum.
A reports that at this dose range one can experience at least some of the 230 space groups as objects represented in the world-sheet. For example, A reports having stabilized a structure with a Pm-3m symmetry structure, not unlike the structure of ZIF-71-RHO. Visualizing such complex 3D symmetries, however, does seem to require previous training and high levels of mental concentration (i.e. in order to ensure that all the symmetry elements are indeed what they are supposed to be).
There is so much qualia laying around, though, at times not even your normal space can contain it all. Any regular or semi regular symmetrical structure you construct by centering your attention prone to overflow if you focus too much on it. What does this mean? If you focus too much on, for example, the number 6, your mind might represent the various ways in which you can arrange six balls in a perfectly symmetrical way. Worlds made of hexagons and octahedrons interlocked in complex but symmetrical ways may begin to tesselate your experiential field. With every second you find more and more ways of representing the number six in interesting, satisfying, metaphorically-sound synesthetic ways (cf. Thinking in Numbers). Now, what happens if you try to represent the number seven in a symmetric way on the plane? Well, the problem is that you will have too many heptagons to fit in Euclidean space (cf. Too Many Triangles). Thus the resulting symmetrical patterns will seem to overflow the plane (which is often felt as a folding and fluid re-arrangement, and when there is no space left in a region it either expands space or it is felt as some sort of synesthetic tension or stress, like a sense of crackling under a lot of pressure).
Heptagonal tiling of the Poincaré disk representing the 2D hyperbolic space.
Order-7-3 rhombille tiling
In particular, A claims that in the lower ranges of the DMT Magic Eye level the texture of the Chrysanthemum tends to exhibit heptagonal and triheptagonal tilings (as shown in the picture above). A explains that at the critical point between the Chrysanthemum and the Magic Eye levels the intensity of the rate of symmetry detection of the Chrysanthemum cannot be contained to a 2D surface. Thus, the surface begins to fold, often in semi-symmetric ways. Every time one “recognizes” an object on this “folding Chrysanthemum” the extra curvature is passed on to this object. As the dose increases, one interprets more and more of this extra curvature and ends up shaping a complex and highly dynamic spatiotemporal depth map with hyperbolic folds. In the upper ranges of the Magic Eye level the world-sheet is so curved that the scenes one visualize are intricate and expansive, feeling at times like one is able to peer through one’s horizon in all directions and see oneself and one’s world from a distance. At some critical point one may feel like the space around one is folding into a huge dome where the walls are made of whatever texture + world-sheet combination happened to win the Darwinian selection pressures applied to the qualia patterns on the Magic Eye level. This concentrated hyperbolic synesthetic texture is what becomes the walls of the Waiting Room…
As suggested by the quotes above, psychedelic symmetries are extremely beautiful. This is puzzling for most worldviews. But once you take into account the Tyranny of the Intentional Object and the Symmetry Theory of Valence, it begins to make sense why peak symmetry on psychedelics is so delightfully amazing (sometimes unimaginably better than a great orgasm or a back-rub on ecstasy). In this vein, we are proud to point out that we have worked out some precise, empirically testable, predictions based on connectome-specific harmonic waves and the symmetry theory of valence (see: Quantifying Bliss).
Interestingly, the process of point-of-view fragmentation and subsequent annealing to global geometric coherence is hinted at by John C. Lilly in his book Programming and Metaprogramming in the Human Biocomputer (you can read the relevant quote here: Psychedelic alignment cascades).
As evidenced in Steven Lehar’s writeup (and the other quotes and references provided above), we could say that giving psychedelics to brilliant people with a scientific background in cognitive science and natural philosophical talent does indeed have the ability to expand our evidential base for the nature of consciousness and the way our brains work.
It is thus far more useful for the advancement of the science of consciousness to allocate such experiences to serious scientifically-minded psychonauts than it is to give those same agents to people with pre-scientific frameworks. The phenomenological descriptions and insights provided by a single Steven Lehar on acid are worth a thousand Buddhists, French Existentialists, poets, and film-makers on LSD.
Either way, it is unconscionable that today most leading academics working on the problem of consciousness have no personal experience with these agents, nor they show much interest in the alien state-spaces that they disclose. That’s about as weird as physicists only showing interest in what happens at room-temperature, even though most precise mathematical theories of the physical world can only be tested in extreme conditions (such as high-energy particle collisions). Just as we can expect that a few observations of the behavior of matter in extreme conditions will provide a lot more information than thousands of observations of matter in known “everyday” conditions, the ultimate nature of qualia is most likely to be understood by studying its properties in extreme (e.g. high-energy) neuronal environments.
Bolded titles mean that the linked article is foundational: it introduces new concepts, vocabulary, heuristics, research methods, frameworks, and/or thought experiments that are important for the overall project of consciousness research. These tend to be articles that also discuss concepts in much greater depth than other articles.
The “long” tag means that the post has at least 4,000 words. Most of these long articles are in the 6,000 to 10,000 word range. The longest Qualia Computing article is the one about Burning Man which is about 13,500 words long (and also happens to be foundational as it introduces many new frameworks and concepts).
Quotes and transcripts are usually about: evolutionary psychology, philosophy of mind, ethics, neuroscience, physics, meditation, and/or psychedelic phenomenology. By far, David Pearce is the most quoted person on Qualia Computing.
This year I will be going with Michael Johnson (see picture below). If you are going to the conference and happen to see us around, don’t be afraid to say hi. We are always happy to get to know our readers and to discuss collaboration opportunities.
Michael E. Johnson & Andrés Gómez Emilsson
Below you can find the two abstracts that we submitted:
Title: Heuristics For Interpreting The Output Of Formal Panpsychist Theories Of Consciousness
Author: Michael E. Johnson
Primary Topic Area: Ontology of consciousness
Secondary Topic Area: Panpsychism, neutral monism, and idealism
Abstract: IIT, Orch-OR, Perceptronium, and other panpsychist approaches to formalizing consciousness have been gaining traction in recent years (Oizumi, Albantakis & Tononi 2014; Hameroff & Penrose 1996, 2014; Penrose & Hameroff 2011; Tegmark 2014; Barrett 2014). However, relatively little effort has been spent on interpreting the formal output of such theories. We briefly outline the problem, suggest four heuristics for addressing it, and offer the preliminary fruits of these heuristics, the Symmetry Theory of Valence. First, we offer that a theory of consciousness is “formal” insofar as it acts as an objective translation function, wherein one feeds in facts about a system, with the output result being a mathematical object isomorphic to the phenomenology of that system (Oizumi et al. 2014; Tsuchiya, Taguchi & Saigo 2016). As such, we can consider theoretical formality on a continuum, with IIT and Orch-OR on the ‘more formal’ end, and theories such as Global Workspace Theory on the ‘less formal’ end. However, even if progress continues apace and we settle on the correct method by which to objectively derive mathematical objects isomorphic to any system’s qualia, we’ll still be faced with the challenge of interpreting what such a formalism means: which features of this mathematical object correspond to which specific qualia (Balduzzi & Tononi 2009). To address this challenge, we take advantage of the bidirectional nature of the isomorphism and note that distinctions about the mathematical output of (e.g.) IIT or Orch-OR also apply to the qualia it represents and vice-versa; this gives us a framework for combining intuition and formal methods in order to reverse-engineer specific qualia. As a first pass, we offer that a quale (and its mathematical representation) can be (1) local vs global; (2) simple vs complex; (3) atomic vs composite; (4) intuitively important vs intuitively trivial. And so if we can determine that a given quale is e.g. global, simple, atomic, and intuitively important, so too is its mathematical representation, and vice-versa. Based on this analysis, we identify emotional valence, or the ‘hedonic gloss’ of experience (Frijda 2006, 2009; Aldridge & Berridge 2009; Ryle 1954) as a plausible first candidate for reverse-engineering (“the c. elegans of qualia”), and suggest the Symmetry Theory of Valence: given a mathematical object isomorphic to the phenomenology of a system, the property of that object which corresponds with how pleasant it is to be that system will be the object’s symmetry. Lastly, we extend this to empirical predictions and implications for the further development of Orch-OR and IIT.
Title: Quantifying Bliss With Microtubules And Brain Connectome Harmonics: Empirically Testable Hypotheses For Valence
Author: Andres Gomez Emilsson
Primary Topic Area: Emotion
Secondary Topic Area: Qualia
Abstract: What makes an experience blissful? Can bliss ever be quantified? Emotion is usually factored along two main axes: arousal (energy level) and valence (the pleasure-pain axis). High valence (i.e. highly blissful) states of consciousness include: orgasm, romantic love, deep sleep, concentration meditation (so-called “Jhana states”), psychedelic ecstasy, and so on. Low valence states include: depression, anxiety, bodily discomfort, and the experiential quality of listening to dissonance. Confusingly, we also experience neutral as well as mixed states of consciousness. An explanatory framework that ties together these disparate experiences in a coherent way is needed, such that valence becomes objectively quantifiable. Affective neuroscience classically addresses the question of “what makes an experience blissful” in terms of things such as neuroanatomical correlates (“pleasure center activation”), neurotransmitter and receptor function (“Mu-opioid activation”), and computational concepts (“reinforcement learning”). It is important to note that positive valence is associated with these features, but that does not, on its own, constitute a satisfying explanation. More so, counterexamples to such associations abound (unpleasant opioidergic states, reinforcement without pleasure, etc.) A scientific account of valence should be able to explain these associations and their exceptions, provide clear quantitative metrics for valence in arbitrary brain states, and, above all, make precise and testable (hopefully surprising) predictions. We advance a framework for studying consciousness that can deliver just that. We introduce the concepts of: Qualia Formalism (for any given conscious experience, there exists a mathematical object isomorphic to its phenomenology), Qualia Structuralism (this mathematical object has a rich set of formal structures), and Valence Realism (valence is a crisp phenomenon of conscious states upon which we can apply a measure). Based on this framework we propose the “Symmetry Theory of Valence” (STV): Given a mathematical object isomorphic to the qualia of a system, the mathematical property which corresponds to how pleasant it is to be that system is that object’s symmetry. We pair up the STV to various accounts of “the structural level at which valence takes place” and generate empirically testable predictions for each. Namely, we generate predictions for: (1) the protein and microtubule account introduced by Hameroff & Penrose (1996), (2) the “mental organs” account of states of consciousness proposed by Ray (2012), and (3) the connectome-specific harmonic account of brain states by Atasoy et al. (2016). In particular for (3), we arrive at an equation that transforms fMRI data into Consonance-Dissonance-Noise Signatures (CDNS) which, according to the STV, ought to account for a large fraction of the variance associated with valence. If experimentally verified, this equation would be the first fully quantitative account of valence derived from first principles capable of tying together the myriad kinds of bliss into a coherent framework.
Testable theories of the fundamental nature of pleasure? I’m in!
The Bay Area Rapid Transit (BART) is often criticized for its loudness. According to measurements made in 2010, the noise reaches up to 100 decibels, enough to cause permanent hearing loss in the long term. This is why you should always wear earplugs on the BART, which can decrease the volume by up to 30 or so decibels, making it tolerable and harmless.
And while pointing out that BART gets really loud is indeed important, I would claim that there is something even more important to note. Namely, that BART is not merely loud, but it is also distinctly dissonant. Talking only about the stretch that goes from Millbrae to Embarcadero, an analysis I conducted reveals that the single worst period of dissonance happens on the ride from Glen Park to Balboa Park (at around the 20 second mark after one starts). If you are curious to hear it, you can check it out for yourself here. That said, I do not recommend listening to that track on repeat for any length of time, as it may have a strong mood-diminishing effect.
The full Glen-Balboa ride.
Zooming in the most dissonant region. Notice the hellstorm of dissonant pairs of tones.
Too bad that some of the beautiful patterns found at the entrance of the Balboa Park BART station are not equally matched by beautiful sounds in the actual ride:
Balboa Park has some beautiful visual patterns (useful for psychophysics).
Ultimately, dissonance might be much more important than loudness, insofar as it tracks the degree to which environmental sound directly impacts quality of life. Thus, in addition to metrics that track how loud cities are, it might be a good addition to our sound contamination measurements to incorporate a sort of “dissonance index” into our calculations.
A General Framework for Valence
At the Qualia Research Institute we have pointed that the connection between dissonance and valence may not be incidental. In particular, we suggest that it falls out as a possible implication of the Symmetry Theory of Valence (STV). The STV is itself a special case of the general principle we call Valence Structuralism, which claims that the degree to which an experience feels good or bad is a consequence of the structures of the object whose mathematical properties are isomorphic to a system’s phenomenology. The STV goes one step further and suggests that the relevant mathematical property that denotes valence is the symmetry of this object.
In Quantifying Bliss, we postulated that a general framework for describing the valence of an experience could be constructed in terms of Consonance-Dissonance-Noise Signatures (“CDNS” for short). That is, the degree to which the given states have consonance, dissonance, and noise in them. As an implication of the Symmetry Theory of Valence we postulate that consonance will directly track positive valence, dissonance negative valence, and noise neutral valence. But wait, there is more! Each of these “channels” themselves have a spectrum. That is to say, one could be experiencing high degrees of low-frequency-dissonance at the same time as high-frequency-consonance and maybe a general full-spectrum background noise. Any combination is possible.
Richard Wu has a good article on his experience with tinnitus. One of the things that stands out about it is the level of detail used to describe his tinnitus. At its worst, he says, he does not only experience a single sound, but several kinds at once:
By the way, its getting louder isn’t even the worst. Sometimes I develop an entirely new tinnitus. […] Today, I have three:
A very high-pitched CRT monitor / TV-like screech (similar to the one in the video).
A deep, low, powerful rumbling.
A mid-tone that adjusts its volume based on external sounds. If my environment is loud, it will be loud; if my environment is quiet, it will ring more softly.
As in the case of the BART and how people complain about how loud it is while missing the most important piece (its dissonance), tinnitus may have a similar reporting problem. What makes tinnitus so unbearable might not be so much the fact that there is always a hallucinated sound present, but rather, that such a sound (or clusters of sounds) is so unpleasant, distracting, and oppressive. The actual texture of tinnitus may be just as, if not more, important than its mere presence.
We believe that Valence Structuralism and in particular the Symmetry Theory of Valence are powerful explanatory frameworks that can tie together a wide range of disparate phenomena concerning good and bad feelings. And if true, then for every unpleasant experience we may have, a reasonable thing to ask might be: in what way is this dissonant? For example: Depression may be a sort of whole-body low-frequency dissonance (similar to, but different in texture, to nausea). Anxiety, on the other hand, along with irritation and anger, might be a manifestation of high-frequency dissonance.
Likewise, whenever a good or pleasant feeling is found, a reasonable question to ask is: in what ways is this consonant? Let’s think about the three kinds of euphoria uncovered in State-Space of Drug Effects. Fast euphoria (stimulants, exercise, anticipation, etc.) might be what high-frequency consonance feels like. Slow euphoria (relaxation, opioids, etc.) might be what low-frequency consonance feels like. And what about spiritual euphoria (what you get by thinking about philosophy, tripping, and taking dissociatives)? Well, however trippy this may sound, it might well be that this is a sort of fractal consonance, in which multiple representations of various spatio-temporal resolutions become interlocked in a pleasant dance (which may, or may not, allow you to process information more efficiently).
Now what about noise? Here is where we place all of the blunting agents. The general explanation for why anti-depressants of the SSRI variety tend to blunt feelings might be because their very mechanism of action is to increase neuronal noise and thus reduce the signal-to-noise ratio. Crying, orgasm, joy, and ragegasms all share the quality of being highly symmetric harmonic states, and SSRIs having a generalized effect of adding noise to one’s neuronal environment would be expected to diminish the intensity (and textural orderliness) of each of these states. We also know that SSRIs are often capable of reducing the subjective intensity of tinnitus (and presumably the awfulness of BART sounds), which makes sense in this framework.
The STV would also explain MDMA’s effects as a generalized reduction in both dissonance and noise across the full spectrum, and a generalized increase in consonance, also across the full spectrum. This would clarify the missing link to explain why MDMA would be a potential tool to reduce tinnitus, not just emotional pain. The trick is that both perceptual dissonance and negative affect may have a common underlying quality: anti-symmetry. And MDMA being a chief symmetrifying agent takes it all away.
Many further questions remain: what makes meaningful experiences so emotionally rich? Why do some people enjoy weird sounds? Why is emo music so noisy? What kind of valence can be experienced when one’s consciousness has acquired a hyperbolic geometry? I will address these and many other interesting questions in future posts. Stay tuned!
Michale Johnosn and I will be hanging out at the EA Global (SF) 2017 conference this weekend representing the Qualia Research Institute. If you see us and want to chat, please feel free to approach us. This is what we look like:
At EAGlobal 2016 at Berkeley
I will be handing out the following flyer:
Mental Health as an EA Cause Area: Key Questions
What makes a state of consciousness feel good or bad?
What percentage of worldwide suffering is directly caused by mental illness and/or the hedonic treadmill rather than by external circumstances?
More strictly, indefinitely extended youth and effectively unlimited lifespans. Transhumans, humans and their nonhuman animal companions don’t grow old and perish. Automated off-world backups allow restoration and “respawning” in case of catastrophic accidents. “Aging” exists only in the medical archives. SENS Research Foundation – Wikipedia
“Magic” rules. “Augmented reality” of earlier centuries has been largely superseded by hyperreal virtual worlds with laws, dimensions, avatars and narrative structures wildly different from ancestral consensus reality. Selection pressure in the basement makes complete escape into virtual paradises infeasible. For the most part, infrastructure maintenance in basement reality has been delegated to zombie AI. Augmented reality – Wikipedia Virtual reality – Wikipedia
5) Transhuman psychedelia / novel state spaces of consciousness.
Analogues of cognition, volition and emotion as conceived by humans have been selectively retained, though with a richer phenomenology than our thin logico-linguistic thought. Other fundamental categories of mind have been discovered via genetic tinkering and pharmacological experiment. Such novel faculties are intelligently harnessed in the transhuman CNS. However, the ordinary waking consciousness of Darwinian life has been replaced by state-spaces of mind physiologically inconceivable to Homo sapiens. Gene-editing tools have opened up modes of consciousness that make the weirdest human DMT trip akin to watching paint dry. These disparate states-spaces of consciousness do share one property: they are generically blissful. “Bad trips” as undergone by human psychonauts are physically impossible because in the year 3000 the molecular signature of experience below “hedonic zero” is missing. ShulginResearch.org Qualia Computing
The intensity of everyday experience surpasses today’s human imagination. Size doesn’t matter to digital data-processing, but bigger brains with reprogrammed, net-enabled neurons and richer synaptic connectivity can exceed the maximum sentience of small, simple, solipsistic mind-brains shackled by the constraints of the human birth-canal. The theoretical upper limits to phenomenally bound mega-minds, and the ultimate intensity of experience, remain unclear. Intuitively, humans have a dimmer-switch model of consciousness – with e.g. ants and worms subsisting with minimal consciousness and humans at the pinnacle of the Great Chain of Being. Yet Darwinian humans may resemble sleepwalkers compared to our fourth-millennium successors. Today we say we’re “awake”, but mankind doesn’t understand what “posthuman intensity of experience” really means. What earthly animal comes closest to human levels of sentience?
7) Reversible mind-melding.
Early in the twenty-first century, perhaps the only people who know what it’s like even partially to share a mind are the conjoined Hogan sisters. Tatiana and Krista Hogan share a thalamic bridge. Even mirror-touch synaesthetes can’t literally experience the pains and pleasures of other sentient beings. But in the year 3000, cross-species mind-melding technologies – for instance, sophisticated analogues of reversible thalamic bridges – and digital analogs of telepathy have led to a revolution in both ethics and decision-theoretic rationality. Could Conjoined Twins Share a Mind? Mirror-touch synesthesia – Wikipedia Ecstasy : Utopian Pharmacology
8) The Anti-Speciesist Revolution / worldwide veganism/invitrotarianism.
Sentient beings help rather than harm each other. The successors of today’s primitive CRISPR genome-editing and synthetic gene drive technologies have reworked the global ecosystem. Darwinian life was nasty, brutish and short. Extreme violence and useless suffering were endemic. In the year 3000, fertility regulation via cross-species immunocontraception has replaced predation, starvation and disease to regulate ecologically sustainable population sizes in utopian “wildlife parks”. The free-living descendants of “charismatic mega-fauna” graze happily with neo-dinosaurs, self-replicating nanobots, and newly minted exotica in surreal garden of edens. Every cubic metre of the biosphere is accessible to benign supervision – “nanny AI” for humble minds who haven’t been neurochipped for superintelligence. Other idyllic biospheres in the Solar System have been programmed from scratch. CRISPR – Wikipedia Genetically designing a happy biosphere Our Biotech Future
10) The formalism of the TOE is known. (details omitted: does Quora support LaTeX?)
[Which theory is most promising? As with the TOE, you’ll forgive me for skipping the details. In any case, my ideas are probably too idiosyncratic to be of wider interest, but for anyone curious: What is the Quantum Mind?]
12) The Meaning of Life resolved.
Everyday life is charged with a profound sense of meaning and significance. Everyone feels valuable and valued. Contrast the way twenty-first century depressives typically found life empty, absurd or meaningless; and how even “healthy” normals were sometimes racked by existential angst. Or conversely, compare how people with bipolar disorder experienced megalomania and messianic delusions when uncontrollably manic. Hyperthymic civilization in the year 3000 records no such pathologies of mind or deficits in meaning. Genetically preprogrammed gradients of invincible bliss ensure that all sentient beings find life self-intimatingly valuable. Transhumans love themselves, love life, and love each other. https://www.transhumanism.com/
13) Beautiful new emotions.
Nasty human emotions have been retired – with or without the recruitment of functional analogs to play their former computational role. Novel emotions have been biologically synthesised and their “raw feels” encephalised and integrated into the CNS. All emotion is beautiful. The pleasure axis has replaced the pleasure-pain axis as the engine of civilised life. An information-theoretic perspective on life in Heaven
14) Effectively unlimited material abundance / molecular nanotechnology.
Status goods long persisted in basement reality, as did relics of the cash nexus on the blockchain. Yet in a world where both computational resources and the substrates of pure bliss aren’t rationed, such ugly evolutionary hangovers first withered, then died. http://metamodern.com/about-the-author/ Blockchain – Wikipedia
15) Posthuman aesthetics / superhuman beauty.
The molecular signatures of aesthetic experience have been identified, purified and overexpressed. Life is saturated with superhuman beauty. What passed for “Great Art” in the Darwinian era is no more impressive than year 2000 humans might judge, say, a child’s painting by numbers or Paleolithic daubings and early caveporn. Nonetheless, critical discernment is retained. Transhumans are blissful but not “blissed out” – or not all of them at any rate. Art – Wikipedia http://www.sciencemag.org/news/2009/05/earliest-pornography
16) Gender transformation.
Like gills or a tail, “gender” in the human sense is a thing of the past. We might call some transhuman minds hyper-masculine (the “ultrahigh AQ” hyper-systematisers), others hyperfeminine (“ultralow AQ” hyper-empathisers), but transhuman cognitive styles transcend such crude dichotomies, and can be shifted almost at will via embedded AI. Many transhumans are asexual, others pan-sexual, a few hypersexual, others just sexually inquisitive. “The degree and kind of a man’s sexuality reach up into the ultimate pinnacle of his spirit”, said Nietzsche – which leads to (17).
In 3000, everyone feels physically and psychologically “better than well”. Darwinian pathologies of the flesh such as fatigue, the “leaden paralysis” of chronic depressives, and bodily malaise of any kind are inconceivable. The (comparatively) benign “low pain” alleles of the SCN9A gene that replaced their nastier ancestral cousins have been superseded by AI-based nociception with optional manual overrides. Multi-sensory bodily “superpowers” are the norm. Everyone loves their body-images in virtual and basement reality alike. Morphological freedom is effectively unbounded. Awesome robolovers, nights of superhuman sensual passion, 48-hour whole-body orgasms, and sexual practices that might raise eyebrows among prudish Darwinians have multiplied. Yet life isn’t a perpetual orgy. Academic subcultures pursue analogues of Mill’s “higher pleasures”. Paradise engineering has become a rigorous discipline. That said, a lot of transhumans are hedonists who essentially want to have superhuman fun. And why not? https://www.wired.com/2017/04/the-cure-for-pain/ http://io9.gizmodo.com/5946914/should-we-eliminate-the-human-ability-to-feel-pain http://www.bbc.com/future/story/20140321-orgasms-at-the-push-of-a-button
18) World government.
Routine policy decisions in basement reality have been offloaded to ultra-intelligent zombie AI. The quasi-psychopathic relationships of Darwinian life – not least the zero-sum primate status-games of the African savannah – are ancient history. Some conflict-resolution procedures previously off-loaded to AI have been superseded by diplomatic “mind-melds”. In the words of Henry Wadsworth Longfellow, “If we could read the secret history of our enemies, we should find in each man’s life sorrow and suffering enough to disarm all hostility.” Our descendants have windows into each other’s souls, so to speak.
19) Historical amnesia.
The world’s last experience below “hedonic zero” marked a major evolutionary transition in the evolutionary development of life. In 3000, the nature of sub-zero states below Sidgwick’s “natural watershed” isn’t understood except by analogy: some kind of phase transition in consciousness below life’s lowest hedonic floor – a hedonic floor that is being genetically ratcheted upwards as life becomes ever more wonderful. Transhumans are hyper-empathetic. They get off on each other’s joys. Yet paradoxically, transhuman mental superhealth depends on biological immunity to true comprehension of the nasty stuff elsewhere in the universal wavefunction that even mature superintelligence is impotent to change. Maybe the nature of e.g. Darwinian life, and the minds of malaise-ridden primitives in inaccessible Everett branches, doesn’t seem any more interesting than we find books on the Dark Ages. Negative utilitarianism, if it were conceivable, might be viewed as a depressive psychosis. “Life is suffering”, said Gautama Buddha, but fourth millennials feel in the roots of their being that Life is bliss.
Invincible ignorance? Perhaps. Negative Utilitarianism – Wikipedia
21) The Reproductive Revolution. Reproduction is uncommon in a post-aging society. Most transhumans originate as extra-uterine “designer babies”. The reckless genetic experimentation of sexual reproduction had long seemed irresponsible. Old habits still died hard. By year 3000, the genetic crapshoot of Darwinian life has finally been replaced by precision-engineered sentience. Early critics of “eugenics” and a “Brave New World” have discovered by experience that a “triple S” civilisation of superhappiness, superlongevity and superintelligence isn’t as bad as they supposed. https://www.reproductive-revolution.com/ https://www.huxley.net/
22) Globish (“English Plus”).
Automated real-time translation has been superseded by a common tongue – Globish – spoken, written or “telepathically” communicated. Partial translation manuals for mutually alien state-spaces of consciousness exist, but – as twentieth century Kuhnians would have put it – such state-spaces tend to be incommensurable and their concepts state-specific. Compare how poorly lucid dreamers can communicate with “awake” humans. Many Darwinian terms and concepts are effectively obsolete. In their place, active transhumanist vocabularies of millions of words are common. “Basic Globish” is used for communication with humble minds, i.e. human and nonhuman animals who haven’t been fully uplifted. Incommensurability – SEoP Uplift (science_fiction) – Wikipedia
23) Plans for Galactic colonization.
Terraforming and 3D-bioprinting of post-Darwinian life on nearby solar systems is proceeding apace. Vacant ecological niches tend to get filled. In earlier centuries, a synthesis of cryonics, crude reward pathway enhancements and immersive VR software, combined with revolutionary breakthroughs in rocket propulsion, led to the launch of primitive manned starships. Several are still starbound. Some transhuman utilitarian ethicists and policy-makers favour creating a utilitronium shockwave beyond the pale of civilisation to convert matter and energy into pure pleasure. Year 3000 bioconservatives focus on promoting life animated by gradients of superintelligent bliss. Yet no one objects to pure “hedonium” replacing unprogrammed matter. Interstellar Travel – Wikipedia Utilitarianism – Wikipedia
24) The momentous “unknown unknown”.
If you read a text and the author’s last words are “and then I woke up”, everything you’ve read must be interpreted in a new light – semantic holism with a vengeance. By the year 3000, some earth-shattering revelation may have changed everything – some fundamental background assumption of earlier centuries has been overturned that might not have been explicitly represented in our conceptual scheme. If it exists, then I’ve no inkling what this “unknown unknown” might be, unless it lies hidden in the untapped subjective properties of matter and energy. Christian readers might interject “The Second Coming”. Learning the Simulation Hypothesis were true would be a secular example of such a revelation. Some believers in an AI “Intelligence Explosion” speak delphically of “The Singularity”. Whatever – Shakespeare made the point more poetically, “There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy”.
As it stands, yes, (24) is almost vacuous. Yet compare how the philosophers of classical antiquity who came closest to recognising their predicament weren’t intellectual titans like Plato or Aristotle, but instead the radical sceptics. The sceptics guessed they were ignorant in ways that transcended the capacity of their conceptual scheme to articulate. By the lights of the fourth millennium, what I’m writing, and what you’re reading, may be stultified by something that humans don’t know and can’t express. Ancient Skepticism – SEoP
OK, twenty-four predictions! Successful prophets tend to locate salvation or doom within the credible lifetime of their intended audience. The questioner asks about life in the year 3000 rather than, say, a Kurzweilian 2045. In my view, everyone reading this text will grow old and die before the predictions of this answer are realised or confounded – with one possible complication.
Opt-out cryonics and opt-in cryothanasia are feasible long before the conquest of aging. Visiting grandpa in the cryonics facility can turn death into an event in life. I’m not convinced that posthuman superintelligence will reckon that Darwinian malware should be revived in any shape or form. Yet if you want to wake up one morning in posthuman paradise – and I do see the appeal – then options exist: http://www.alcor.org/
******************************************************************** p.s. I’m curious about the credence (if any) the reader would assign to the scenarios listed here.
The following is my considered evaluation of the Foundational Research Institute, circa July 2017. I discuss its goal, where I foresee things going wrong with how it defines suffering, and what it could do to avoid these problems.
TL;DR version: functionalism (“consciousness is the sum-total of the functional properties of our brains”) sounds a lot better than it actually turns out to be in practice. In particular, functionalism makes it impossible to define ethics & suffering in a way that can mediate disagreements.
I. What is the Foundational Research Institute?
The Foundational Research Institute (FRI) is a Berlin-based group that “conducts research on how to best reduce the suffering of sentient beings in the near and far future.” Executive Director Max Daniel introduced them at EA Global Boston as “the only EA organization which at an organizational level has the mission of focusing on reducing s-risk.” S-risks are, according to Daniel, “risks where an adverse outcome would bring about suffering on an astronomical scale, vastly exceeding all suffering that has existed on Earth so far.”
Essentially, FRI wants to become the research arm of suffering-focused ethics, and help prevent artificial general intelligence (AGI) failure-modes which might produce suffering on a cosmic scale.
What I like about FRI:
While I have serious qualms about FRI’s research framework, I think the people behind FRI deserve a lot of credit- they seem to be serious people, working hard to build something good. In particular, I want to give them a shoutout for three things:
First, FRI takes suffering seriously, and I think that’s important. When times are good, we tend to forget how tongue-chewingly horrific suffering can be. S-risks seem particularly horrifying.
Second, FRI isn’t afraid of being weird. FRI has been working on s-risk research for a few years now, and if people are starting to come around to the idea that s-risks are worth thinking about, much of the credit goes to FRI.
Third, I have great personal respect for Brian Tomasik, one of FRI’s co-founders. I’ve found him highly thoughtful, generous in debates, and unfailingly principled. In particular, he’s always willing to bite the bullet and work ideas out to their logical end, even if it involves repugnant conclusions.
What is FRI’s research framework?
FRI believes in analytic functionalism, or what David Chalmers calls “Type-A materialism”. Essentially, what this means is there’s no ’theoretical essence’ to consciousness; rather, consciousness is the sum-total of the functional properties of our brains. Since ‘functional properties’ are rather vague, this means consciousness itself is rather vague, in the same way words like “life,” “justice,” and “virtue” are messy and vague.
Brian suggests that this vagueness means there’s an inherently subjective, perhaps arbitrary element to how we define consciousness:
Analytic functionalism looks for functional processes in the brain that roughly capture what we mean by words like “awareness”, “happy”, etc., in a similar way as a biologist may look for precise properties of replicators that roughly capture what we mean by “life”. Just as there can be room for fuzziness about where exactly to draw the boundaries around “life”, different analytic functionalists may have different opinions about where to define the boundaries of “consciousness” and other mental states. This is why consciousness is “up to us to define”. There’s no hard problem of consciousness for the same reason there’s no hard problem of life: consciousness is just a high-level word that we use to refer to lots of detailed processes, and it doesn’t mean anything in addition to those processes.
I know that I’m conscious. I also know, from neuroscience combined with Occam’s razor, that my consciousness consists only of material operations in my brain — probably mostly patterns of neuronal firing that help process inputs, compute intermediate ideas, and produce behavioral outputs. Thus, I can see that consciousness is just the first-person view of certain kinds of computations — as Eliezer Yudkowsky puts it, “How An Algorithm Feels From Inside“. Consciousness is not something separate from or epiphenomenal to these computations. It is these computations, just from their own perspective of trying to think about themselves.
In other words, consciousness is what minds compute. Consciousness is the collection of input operations, intermediate processing, and output behaviors that an entity performs.
And if consciousness is all these things, so too is suffering. Which means suffering is computational, yet also inherently fuzzy, and at least a bit arbitrary; a leaky high-level reification impossible to speak about accurately, since there’s no formal, objective “ground truth”.
II. Why do I worry about FRI’s research framework?
In short, I think FRI has a worthy goal and good people, but its metaphysics actively prevent making progress toward that goal. The following describes why I think that, drawing heavily on Brian’s writings (of FRI’s researchers, Brian seems the most focused on metaphysics):
Note: FRI is not the only EA organization which holds functionalist views on consciousness; much of the following critique would also apply to e.g. MIRI, FHI, and OpenPhil. I focus on FRI because (1) Brian’s writings on consciousness & functionalism have been hugely influential in the community, and are clear enough *to* criticize; (2) the fact that FRI is particularly clear about what it cares about- suffering- allows a particularly clear critique about what problems it will run into with functionalism; (3) I believe FRI is at the forefront of an important cause area which has not crystallized yet, and I think it’s critically important to get these objections bouncing around this subcommunity.
Objection 1: Motte-and-bailey
Brian: “Consciousness is not a thing which exists ‘out there’ or even a separate property of matter; it’s a definitional category into which we classify minds. ‘Is this digital mind really conscious?’ is analogous to ‘Is a rock that people use to eat on really a table?’ [However,] That consciousness is a cluster in thingspace rather than a concrete property of the world does not make reducing suffering less important.”
The FRI model seems to imply that suffering is ineffable enough such that we can’t have an objective definition, yet sufficiently effable that we can coherently talk and care about it. This attempt to have it both ways seems contradictory, or at least in deep tension.
Indeed, I’d argue that the degree to which you can care about something is proportional to the degree to which you can define it objectively. E.g., If I say that “gnireffus” is literally the most terrible thing in the cosmos, that we should spread gnireffus-focused ethics, and that minimizing g-risks (far-future scenarios which involve large amounts of gnireffus) is a moral imperative, but also that what is and what and isn’t gnireffus is rather subjective with no privileged definition, and it’s impossible to objectively tell if a physical system exhibits gnireffus, you might raise any number of objections. This is not an exact metaphor for FRI’s position, but I worry that FRI’s work leans on the intuition that suffering is real and we can speak coherently about it, to a degree greater than its metaphysics formally allow.
Max Daniel (personal communication) suggests that we’re comfortable with a degree of ineffability in other contexts; “Brian claims that the concept of suffering shares the allegedly problematic properties with the concept of a table. But it seems a stretch to say that the alleged tension is problematic when talking about tables. So why would it be problematic when talking about suffering?” However, if we take the anti-realist view that suffering is ‘merely’ a node in the network of language, we have to live with the consequences of this: that ‘suffering’ will lose meaning as we take it away from the network in which it’s embedded (Wittgenstein). But FRI wants to do exactly this, to speak about suffering in the context of AGIs, simulated brains, even video game characters.
We can be anti-realists about suffering (suffering-is-a-node-in-the-network-of-language), or we can argue that we can talk coherently about suffering in novel contexts (AGIs, mind crime, aliens, and so on), but it seems inherently troublesome to claim we can do both at the same time.
Objection 2: Intuition duels
Two people can agree on FRI’s position that there is no objective fact of the matter about what suffering is (no privileged definition), but this also means they have no way of coming to any consensus on the object-level question of whether something can suffer. This isn’t just an academic point: Brian has written extensively about how he believes non-human animals can and do suffer extensively, whereas Yudkowsky (who holds computationalist views, like Brian) has written about how he’s confident that animals are not conscious and cannot suffer, due to their lack of higher-order reasoning.
And if functionalism is having trouble adjudicating the easy cases of suffering–whether monkeys can suffer, or whether dogs can— it doesn’t have a sliver of a chance at dealing with the upcoming hard cases of suffering: whether a given AGI is suffering, or engaging in mind crime; whether a whole-brain emulation (WBE) or synthetic organism or emergent intelligence that doesn’t have the capacity to tell us how it feels (or that we don’t have the capacity to understand) is suffering; if any aliens that we meet in the future can suffer; whether changing the internal architecture of our qualia reports means we’re also changing our qualia; and so on.
In short, FRI’s theory of consciousness isn’t actually a theory of consciousness at all, since it doesn’t do the thing we need a theory of consciousness to do: adjudicate disagreements in a principled way. Instead, it gives up any claim on the sorts of objective facts which could in principle adjudicate disagreements.
This is a source of friction in EA today, but it’s mitigated by the sense that
(1) The EA pie is growing, so it’s better to ignore disagreements than pick fights;
(2) Disagreements over the definition of suffering don’t really matter yet, since we haven’t gotten into the business of making morally-relevant synthetic beings (that we know of) that might be unable to vocalize their suffering.
If the perception of one or both of these conditions change, the lack of some disagreement-adjudicating theory of suffering will matter quite a lot.
Objection 3: Convergence requires common truth
Mike: “[W]hat makes one definition of consciousness better than another? How should we evaluate them?”
Brian: “Consilience among our feelings of empathy, principles of non-discrimination, understandings of cognitive science, etc. It’s similar to the question of what makes one definition of justice or virtue better than another.”
Brian is hoping that affective neuroscience will slowly converge to accurate views on suffering as more and better data about sentience and pain accumulates. But convergence to truth implies something (objective) driving the convergence- in this way, Brian’s framework still seems to require an objective truth of the matter, even though he disclaims most of the benefits of assuming this.
Objection 4: Assuming that consciousness is a reification produces more confusion, not less
Brian: “Consciousness is not a reified thing; it’s not a physical property of the universe that just exists intrinsically. Rather, instances of consciousness are algorithms that are implemented in specific steps. … Consciousness involves specific things that brains do.”
Brian argues that we treat conscious/phenomenology as more ‘real’ than it is. Traditionally, whenever we’ve discovered something is a leaky reification and shouldn’t be treated as ‘too real’, we’ve been able to break it down into more coherent constituent pieces we can treat as real. Life, for instance, wasn’t due to élan vital but a bundle of self-organizing properties & dynamics which generally co-occur. But carrying out this “de-reification” process on consciousness– enumerating its coherent constituent pieces– has proven difficult, especially if we want to preserve some way to speak cogently about suffering.
Speaking for myself, the more I stared into the depths of functionalism, the less certain everything about moral value became– and arguably, I see the same trajectory in Brian’s work and Luke Muehlhauser’s report. Their model uncertainty has seemingly become larger as they’ve looked into techniques for how to “de-reify” consciousness while preserving some flavor of moral value, not smaller. Brian and Luke seem to interpret this as evidence that moral value is intractably complicated, but this is also consistent with consciousness not being a reification, and instead being a real thing. Trying to “de-reify” something that’s not a reification will produce deep confusion, just as surely trying to treat a reification as ‘more real’ than it actually is will.
Edsger W. Dijkstra famously noted that “The purpose of abstraction is not to be vague, but to create a new semantic level in which one can be absolutely precise.” And so if our ways of talking about moral value fail to ‘carve reality at the joints’- then by all means let’s build better ones, rather than giving up on precision.
Objection 5: The Hard Problem of Consciousness is a red herring
Brian spends a lot of time discussing Chalmers’ “Hard Problem of Consciousness”, i.e. the question of why we’re subjectively conscious, and seems to base at least part of his conclusion on not finding this question compelling— he suggests “There’s no hard problem of consciousness for the same reason there’s no hard problem of life: consciousness is just a high-level word that we use to refer to lots of detailed processes, and it doesn’t mean anything in addition to those processes.” I.e., no ‘why’ is necessary; when we take consciousness and subtract out the details of the brain, we’re left with an empty set.
But I think the “Hard Problem” isn’t helpful as a contrastive centerpiece, since it’s unclear what the problem is, and whether it’s analytic or empirical, a statement about cognition or about physics. At the Qualia Research Institute (QRI), we don’t talk much about the Hard Problem; instead, we talk about Qualia Formalism, or the idea that any phenomenological state can be crisply and precisely represented by some mathematical object. I suspect this would be a better foil for Brian’s work than the Hard Problem.
Objection 6: Mapping to reality
Brian argues that consciousness should be defined at the functional/computational level: given a Turing machine, or neural network, the right ‘code’ will produce consciousness. But the problem is that this doesn’t lead to a theory which can ‘compile’ to physics. Consider the following:
Imagine you have a bag of popcorn. Now shake it. There will exist a certain ad-hoc interpretation of bag-of-popcorn-as-computational-system where you just simulated someone getting tortured, and other interpretations that don’t imply that. Did you torture anyone? If you’re a computationalist, no clear answer exists- you both did, and did not, torture someone. This sounds like a ridiculous edge-case that would never come up in real life, but in reality it comes up all the time, since there is no principled way to *objectively derive* what computation(s) any physical system is performing.
I don’t think this is an outlandish view of functionalism; Brian suggests much the same in How to Interpret a Physical System as a Mind: “Physicalist views that directly map from physics to moral value are relatively simple to understand. Functionalism is more complex, because it maps from physics to computations to moral value. Moreover, while physics is real and objective, computations are fictional and ‘observer-relative’ (to use John Searle’s terminology). There’s no objective meaning to ‘the computation that this physical system is implementing’ (unless you’re referring to the specific equations of physics that the system is playing out).”
Gordon McCabe (McCabe 2004) provides a more formal argument to this effect— that precisely mapping between physical processes and (Turing-level) computational processes is inherently impossible— in the context of simulations. First, McCabe notes that:
[T]here is a one-[to-]many correspondence between the logical states [of a computer] and the exact electronic states of computer memory. Although there are bijective mappings between numbers and the logical states of computer memory, there are no bijective mappings between numbers and the exact electronic states of memory.
This lack of an exact bijective mapping means that subjective interpretation necessarily creeps in, and so a computational simulation of a physical system can’t be ‘about’ that system in any rigorous way:
In a computer simulation, the values of the physical quantities possessed by the simulated system are represented by the combined states of multiple bits in computer memory. However, the combined states of multiple bits in computer memory only represent numbers because they are deemed to do so under a numeric interpretation. There are many different interpretations of the combined states of multiple bits in computer memory. If the numbers represented by a digital computer are interpretation-dependent, they cannot be objective physical properties. Hence, there can be no objective relationship between the changing pattern of multiple bit-states in computer memory, and the changing pattern of quantity-values of a simulated physical system.
McCabe concludes that, metaphysically speaking,
A digital computer simulation of a physical system cannot exist as, (does not possess the properties and relationships of), anything else other than a physical process occurring upon the components of a computer. In the contemporary case of an electronic digital computer, a simulation cannot exist as anything else other than an electronic physical process occurring upon the components and circuitry of a computer.
Where does this leave ethics? In Flavors of Computation Are Flavors of Consciousness, Brian notes that “In some sense all I’ve proposed here is to think of different flavors of computation as being various flavors of consciousness. But this still leaves the question: Which flavors of computation matter most? Clearly whatever computations happen when a person is in pain are vastly more important than what’s happening in a brain on a lazy afternoon. How can we capture that difference?”
But if Brian grants the former point- that “There’s no objective meaning to ‘the computation that this physical system is implementing’”– then this latter task of figuring out “which flavors of computation matter most” is provably impossible. There will always be multiple computational (and thus ethical) interpretations of a physical system, with no way to figure out what’s “really” happening. No way to figure out if something is suffering or not. No consilience; not now, not ever.
I should add a note on terminology: All computations occur within physics, so any computation is a physical process. Conversely, any physical process proceeds from input conditions to output conditions in a regular manner and so is a computation. Hence, the set of computations equals the set of physical processes, and where I say “computations” in this piece, one could just as well substitute “physical processes” instead.
This seems to be (1) incorrect, for the reasons I give above, or (2) taking substantial poetic license with these terms, or (3) referring to hypercomputation (which might be able to salvage the metaphor, but would invalidate many of FRI’s conclusions dealing with the computability of suffering on conventional hardware).
This objection may seem esoteric or pedantic, but I think it’s important, and that it ripples through FRI’s theoretical framework with disastrous effects.
Objection 7: FRI doesn’t fully bite the bullet on computationalism
Brian suggests that “flavors of computation are flavors of consciousness” and that some computations ‘code’ for suffering. But if we do in fact bite the bullet on this metaphor and place suffering within the realm of computational theory, we need to think in “near mode” and accept all the paradoxes that brings. Scott Aaronson, a noted expert on quantum computing, raises the following objections to functionalism:
I’m guessing that many people in this room side with Dennett, and (not coincidentally, I’d say) also with Everett. I certainly have sympathies in that direction too. In fact, I spent seven or eight years of my life as a Dennett/Everett hardcore believer. But, while I don’t want to talk anyone out of the Dennett/Everett view, I’d like to take you on a tour of what I see as some of the extremely interesting questions that that view leaves unanswered. I’m not talking about “deep questions of meaning,” but about something much more straightforward: what exactly does a computational process have to do to qualify as “conscious”?
There’s this old chestnut, what if each person on earth simulated one neuron of your brain, by passing pieces of paper around. It took them several years just to simulate a single second of your thought processes. Would that bring your subjectivity into being? Would you accept it as a replacement for your current body? If so, then what if your brain were simulated, not neuron-by-neuron, but by a gigantic lookup table? That is, what if there were a huge database, much larger than the observable universe (but let’s not worry about that), that hardwired what your brain’s response was to every sequence of stimuli that your sense-organs could possibly receive. Would that bring about your consciousness? Let’s keep pushing: if it would, would it make a difference if anyone actually consulted the lookup table? Why can’t it bring about your consciousness just by sitting there doing nothing?
To these standard thought experiments, we can add more. Let’s suppose that, purely for error-correction purposes, the computer that’s simulating your brain runs the code three times, and takes the majority vote of the outcomes. Would that bring three “copies” of your consciousness into being? Does it make a difference if the three copies are widely separated in space or time—say, on different planets, or in different centuries? Is it possible that the massive redundancy taking place in your brain right now is bringing multiple copies of you into being?
Maybe my favorite thought experiment along these lines was invented by my former student Andy Drucker. In the past five years, there’s been a revolution in theoretical cryptography, around something called Fully Homomorphic Encryption (FHE), which was first discovered by Craig Gentry. What FHE lets you do is to perform arbitrary computations on encrypted data, without ever decrypting the data at any point. So, to someone with the decryption key, you could be proving theorems, simulating planetary motions, etc. But to someone without the key, it looks for all the world like you’re just shuffling random strings and producing other random strings as output.
You can probably see where this is going. What if we homomorphically encrypted a simulation of your brain? And what if we hid the only copy of the decryption key, let’s say in another galaxy? Would this computation—which looks to anyone in our galaxy like a reshuffling of gobbledygook—be silently producing your consciousness?
When we consider the possibility of a conscious quantum computer, in some sense we inherit all the previous puzzles about conscious classical computers, but then also add a few new ones. So, let’s say I run a quantum subroutine that simulates your brain, by applying some unitary transformation U. But then, of course, I want to “uncompute” to get rid of garbage (and thereby enable interference between different branches), so I apply U-1. Question: when I apply U-1, does your simulated brain experience the same thoughts and feelings a second time? Is the second experience “the same as” the first, or does it differ somehow, by virtue of being reversed in time? Or, since U-1U is just a convoluted implementation of the identity function, are there no experiences at all here?
Here’s a better one: many of you have heard of the Vaidman bomb. This is a famous thought experiment in quantum mechanics where there’s a package, and we’d like to “query” it to find out whether it contains a bomb—but if we query it and there is a bomb, it will explode, killing everyone in the room. What’s the solution? Well, suppose we could go into a superposition of querying the bomb and not querying it, with only ε amplitude on querying the bomb, and √(1-ε2) amplitude on not querying it. And suppose we repeat this over and over—each time, moving ε amplitude onto the “query the bomb” state if there’s no bomb there, but moving ε2probability onto the “query the bomb” state if there is a bomb (since the explosion decoheres the superposition). Then after 1/ε repetitions, we’ll have order 1 probability of being in the “query the bomb” state if there’s no bomb. By contrast, if there is a bomb, then the total probability we’ve ever entered that state is (1/ε)×ε2 = ε. So, either way, we learn whether there’s a bomb, and the probability that we set the bomb off can be made arbitrarily small. (Incidentally, this is extremely closely related to how Grover’s algorithm works.)
OK, now how about the Vaidman brain? We’ve got a quantum subroutine simulating your brain, and we want to ask it a yes-or-no question. We do so by querying that subroutine with ε amplitude 1/ε times, in such a way that if your answer is “yes,” then we’ve only ever activated the subroutine with total probability ε. Yet you still manage to communicate your “yes” answer to the outside world. So, should we say that you were conscious only in the ε fraction of the wavefunction where the simulation happened, or that the entire system was conscious? (The answer could matter a lot for anthropic purposes.)
To sum up: Brian’s notion that consciousness is the same as computation raises more issues than it solves; in particular, the possibility that if suffering is computable, it may also be uncomputable/reversible, would suggest s-risks aren’t as serious as FRI treats them.
Objection 8: Dangerous combination
Three themes which seem to permeate FRI’s research are:
(1) Suffering is the thing that is bad.
(2) It’s critically important to eliminate badness from the universe.
(3) Suffering is impossible to define objectively, and so we each must define what suffering means for ourselves.
Taken individually, each of these seems reasonable. Pick two, and you’re still okay. Pick all three, though, and you get A Fully General Justification For Anything, based on what is ultimately a subjective/aesthetic call.
Much can be said in FRI’s defense here, and it’s unfair to single them out as risky: in my experience they’ve always brought a very thoughtful, measured, cooperative approach to the table. I would just note that ideas are powerful, and I think theme (3) is especially pernicious if incorrect.
III. QRI’s alternative
Analytic functionalism is essentially a negative hypothesis about consciousness: it’s the argument that there’s no order to be found, no rigor to be had. It obscures this with talk of “function”, which is a red herring it not only doesn’t define, but admits is undefinable. It doesn’t make any positive assertion. Functionalism is skepticism- nothing more, nothing less.
But is it right?
Ultimately, I think these a priori arguments are much like people in the middle ages arguing whether one could ever formalize a Proper System of Alchemy. Such arguments may in many cases hold water, but it’s often difficult to tell good arguments apart from arguments where we’re just cleverly fooling ourselves. In retrospect, the best way to *prove* systematized alchemy was possible was to just go out and *do* it, and invent Chemistry. That’s how I see what we’re doing at QRI with Qualia Formalism: we’re assuming it’s possible to build stuff, and we’re working on building the object-level stuff.
What we’ve built with QRI’s framework
Note: this is a brief, surface-level tour of our research; it will probably be confusing for readers who haven’t dug into our stuff before. Consider this a down-payment on a more substantial introduction.
My most notable work is Principia Qualia, in which I lay out my meta-framework for consciousness (a flavor of dual-aspect monism, with a focus on Qualia Formalism) and put forth the Symmetry Theory of Valence (STV). Essentially, the STV is an argument that much of the apparent complexity of emotional valence is evolutionarily contingent, and if we consider a mathematical object isomorphic to a phenomenological experience, the mathematical property which corresponds to how pleasant it is to be that experience is the object’s symmetry. This implies a bunch of testable predictions and reinterpretations of things like what ‘pleasure centers’ do (Section XI; Section XII). Building on this, I offer the Symmetry Theory of Homeostatic Regulation, which suggests understanding the structure of qualia will translate into knowledge about the structure of human intelligence, and I briefly touch on the idea of Neuroacoustics.
These are risky predictions and we don’t yet know if they’re right, but we’re confident that if there is some elegant structure intrinsic to consciousness, as there is in many other parts of the natural world, these are the right kind of risks to take.
I mention all this because I think analytic functionalism- which is to say radical skepticism/eliminativism, the metaphysics of last resort- only looks as good as it does because nobody’s been building out any alternatives.
IV. Closing thoughts
FRI is pursuing a certain research agenda, and QRI is pursuing another, and there’s lots of value in independent explorations of the nature of suffering. I’m glad FRI exists, everybody I’ve interacted with at FRI has been great, I’m happy they’re focusing on s-risks, and I look forward to seeing what they produce in the future.
On the other hand, I worry that nobody’s pushing back on FRI’s metaphysics, which seem to unavoidably lead to the intractable problems I describe above. FRI seems to believe these problems are part of the territory, unavoidable messes that we just have to make philosophical peace with. But I think that functionalism is a bad map, that the metaphysical messes it leads to are muchworse than most people realize (fatal to FRI’s mission), and there are other options that avoid these problems (which, to be fair, is not to say they have no problems).
Ultimately, FRI doesn’t owe me a defense of their position. But if they’re open to suggestions on what it would take to convince a skeptic like me that their brand of functionalism is viable, or at least rescuable, I’d offer the following:
Re: Objection 1 (motte-and-bailey), I suggest FRI should be as clear and complete as possible in their basic definition of suffering. In which particular ways is it ineffable/fuzzy, and in which particular ways is it precise? What can we definitely say about suffering, and what can we definitely never determine? Preregistering ontological commitments and methodological possibilities would help guard against FRI’s definition of suffering changing based on context.
Re: Objection 2 (intuition duels), FRI may want to internally “war game” various future scenarios involving AGI, WBE, etc, with one side arguing that a given synthetic (or even extraterrestrial) organism is suffering, and the other side arguing that it isn’t. I’d expect this would help diagnose what sorts of disagreements future theories of suffering will need to adjudicate, and perhaps illuminate implicit ethical intuitions. Sharing the results of these simulated disagreements would also be helpful in making FRI’s reasoning less opaque to outsiders, although making everything transparent could lead to certain strategic disadvantages.
Re: Objection 3 (convergence requires common truth), I’d like FRI to explore exactly what might drive consilience/convergence in theories of suffering, and what precisely makes one theory of suffering better than another, and ideally to evaluate a range of example theories of suffering under these criteria.
Re: Objection 4 (assuming that consciousness is a reification produces more confusion, not less), I would love to see a historical treatment of reification: lists of reifications which were later dissolved (e.g., élan vital), vs scattered phenomena that were later unified (e.g., electromagnetism). What patterns do the former have, vs the latter, and why might consciousness fit one of these buckets better than the other?
Re: Objection 5 (the Hard Problem of Consciousness is a red herring), I’d like to see a more detailed treatment of what kinds of problem people have interpreted the Hard Problem as, and also more analysis on the prospects of Qualia Formalism (which I think is the maximally-empirical, maximally-charitable interpretation of the Hard Problem). It would be helpful for us, in particular, if FRI preregistered their expectations about QRI’s predictions, and their view of the relative evidence strength of each of our predictions.
Re: Objection 6 (mapping to reality), this is perhaps the heart of most of our disagreement. From Brian’s quotes, he seems split on this issue; I’d like clarification about whether he believes we can ever precisely/objectively map specific computations to specific physical systems, and vice-versa. And if so— how? If not, this seems to propagate through FRI’s ethical framework in a disastrous way, since anyone can argue that any physical system does, or does not, ‘code’ for massive suffering, and there’s no principled way to derive any ‘ground truth’ or even pick between interpretations in a principled way (e.g. my popcorn example). If this isn’t the case— why not?
Brian has suggested that “certain high-level interpretations of physical systems are more ‘natural’ and useful than others” (personal communication); I agree, and would encourage FRI to explore systematizing this.
It would be non-trivial to port FRI’s theories and computational intuitions to the framework of “hypercomputation”– i.e., the understanding that there’s a formal hierarchy of computational systems, and that Turing machines are only one level of many– but it may have benefits too. Namely, it might be the only way they could avoid Objection 6 (which I think is a fatal objection) while still allowing them to speak about computation & consciousness in the same breath. I think FRI should look at this and see if it makes sense to them.
Re: Objection 7 (FRI doesn’t fully bite the bullet on computationalism), I’d like to see responses to Aaronson’s aforementioned thought experiments.
Re: Objection 8 (dangerous combination), I’d like to see a clarification about why my interpretation is unreasonable (as it very well may be!).
In conclusion- I think FRI has a critically important goal- reduction of suffering & s-risk. However, I also think FRI has painted itself into a corner by explicitly disallowing a clear, disagreement-mediating definition for what these things are. I look forward to further work in this field.
Qualia Research Institute
Acknowledgements: thanks to Andrés Gómez Emilsson, Brian Tomasik, and Max Daniel for reviewing earlier drafts of this.
My sources for FRI’s views on consciousness:
Flavors of Computation are Flavors of Consciousness:
Below I provide a summary of the Quantifying Bliss talk at Consciousness Hacking (video; 360 degree live feed record), which took place on June 7th 2017. I am currently working on a longer and more precise treatment of the topic, which I will be posting here as well. That said, since the talk already makes clear, empirically testable predictions, I decided to publish this summary as soon as possible. After all, there is only a small window of opportunity to publish one’s testable predictions online before the experiment is run and they turn into “retrodictions”. By writing this out and archiving it on time I’m enabling future-me to say “called it!” (if the results are positive) or “at least I tried” (if the experiment fails to show the predicted effects). Better do this quick, then, for science!
The Purpose of Life
We begin by asking the question “what is the purpose of life?”. In order to give a sense for where I am coming from, I explain that I think that the purpose of life is…
To Understand the Universe
To be Happy, and Make Others Happy
I admit that for the first half of my life I thought that the only purpose of life was to understand the universe. If anything, in light of this exclusive goal, happiness could be seen as a temporary distraction rather than something to pursue for its own sake. Thankfully, as a teenager I was exposed to philosophy of mind, was introduced to meditation, and experimented with psychedelics, all of which pointed me to the fact that (a) we don’t understand consciousness yet, and (b) happiness is really a lot more important than we usually think, even if one is only concerned with the most theoretical and abstract level of understanding possible.
I now regard “to understand the universe” and “to be happy and make others happy” on an equal footing. More so, these two life goals complement each other. On the one hand, understanding the universe will allow you to figure out how to make anyone happy. And on the other hand, being happy and making others happy can allow you to stay motivated in order to figure out the nature of reality. Hence one can think of these two life goals as synergistic rather than as being in opposing camps (of course, at the edges, one will be forced to choose one over the other, but we are nowhere near the point where this is a concern).
By taking these two “purposes of life” seriously we are then faced with a crucial question: What makes an experience valuable? In other words, for someone who is both trying to understand the universe and trying to make its inhabitants as happy as possible, the question “how do you measure the value of an experience?” becomes important.
At Qualia Computing we generally answer that question using the following criteria
Does it feel good? (happy, loving, pleasant)
Does it make you productive (in a good way)?
Does it make you ethical?
That is to say, the value that we assign to an experience is guided by three criteria. In brief, a valuable experience is one that feels good (i.e. has positive hedonic tone), improves your productivity (in the sense of helping you pursue your own values effectively), and makes you more ethical – both towards yourself and others. That said, for the purpose of this talk, I make it explicit that I will only discuss how to measure (1). In other words, we will concern ourselves with what makes an experience feel good; ethics and productivity are discussed elsewhere.*
What is Bliss?
So what makes an experience feel good? The “feel good” quality of an experience is usually called valence in psychology and neuroscience (also described as the “pleasure-pain axis”). This quality is to be distinguished from arousal, which refers to the amount of energy expressed in an experience. Four examples: Excitement is a high-valence, high-arousal state. Serenity is a high-valence, low-arousal state. Anxiety is low-valence, high-arousal. And depression low-valence, low-arousal.
For some people valence and arousal are correlated (either negatively or positively as shown by Peter Kuppens). Likewise, one’s culture can have a large influence on the way one conceptualizes of valence (or ideal affect, as demonstrated in the extensive work of Jeanne Tsai). That said, valence is not a cultural phenomenon; even mice can experience negative and positive valence.
Even though valence and arousal do seem to explain a big chunk of the differences between emotions, we can nonetheless find many cases where the “texture” of two emotions feel very different even though their valence and their arousal are similar. Hence we ask ourselves: How do we explain and characterize the textural differences between such emotions?
And across all of the possible intensely blissful states on offer (encompassing all of the possible inner meanings present), what exactly is shared between them all at their very core?
Some interpret holistic feelings of wellbeing as a sort of spiritual signal. In this interpretation, feeling at a very deep level that the world is good, that things fall into place perfectly, that you don’t owe anything to anyone, etc. is a sign that you are on the right (spiritual) track. Undoubtedly many people use the (often extreme) positive shift in their valence upon religious conversion as evidence of the validity of their choice. Intense positive valence may not throw Bayesian purists off-balance, but for the rest of the world, blissful experiences are often found as cornerstones of worldviews.
Other people say that bliss is “just chemicals in your brain”. Some claim that it’s more a matter of the functional state of your pleasure centers (themselves affected by dopamine, opioids, etc.) rather than the chemicals themselves. Many others are focused on what usually triggers happiness (e.g. learning, relationships, beliefs, etc.) rather than on what, absolutely, needs to happens for bliss to take place in the simplest experiential terms possible. Most who study this closely become mystics.
Could it be that there’s something structural that makes the experiences feel good? Let’s say that there exists a good-fitting mathematical object that translates brain states to experiences. What mathematical property of that object would valence look like? Our proposal is very simple. In some sense it is the simplest possible theory for the important theory of consciousness. We propose thesymmetry theory of valence.
(The important theory of consciousness is the question that asks why experience feels good and/or bad, vs. e.g. the hard problem of consciousness, why consciousness exists to begin with).
The Symmetry Theory of Valence
9. Symmetry Theory of Valence
We are pretty confident that consciousness is a real and a measurable phenomenon. That’s why Consciousness Hacking is such a good venue for this kind of discussion. Because here we can talk freely about the properties of consciousness without getting caught up about whether it exists at all. Now, symmetry is a very general term, how is that precise?
Harmony feels good because it’s symmetry over time. In reality, our moments of experience contain a temporal direction. I call this a pseudo-time arrow, since its direction is likely encoded in the patterns of statistical independence between the qualia experienced. And by manipulating the symmetrical connectivity of the micro-structure of one’s consciousness, one can change the perception of time. It’s a change in the way one evaluates when one is and how fast one is going.
In this model, the pleasure centers would work as “tuning knobs” of harmonic patterns. They are establishing the mood, the underlying tone to which the rest needs to adapt. And the emotional centers, including the amygdala, would be strategically positioned to add anti-symmetry instead. Hence, in this framework we would think of boredom is an “anti-symmetry” mechanism. It prevents us from getting stuck in shallow ponds, but it can be nasty if left unchecked. Cognitive activity may be in part explained by differences in boredom thresholds.
In her talk she shows how one can measure the various “pure harmonics” in a given brain. The core idea is that brain activity can be interpreted as a weighted sum of “natural resonant frequencies” for the entire connectome (white matter tracks together with the grey matter connections). They actually take the physical structure of a mapped brain and simulate the effect of applying the excitation-inhibition differential equations known for collective neural activity propagation. Then they infer the presence and prevalence of these “pure harmonics” in a brain at a given point in time using a probabilistic reconstruction.
Chladni plates here are a wonderful metaphor for these brain harmonics. This is because the way the excitation-inhibition wavefront propagates is very similar in both Chladni plates and human brains. In both cases the system drifts slowly within the attractor basin of natural frequencies, where the wavefront wraps around the medium an integer number of times. I was in awe to see her approach applied to psychedelic research. After all, Qualia Computing has indeed explored harmonic patterns in psychedelic experiences (ex. 1, ex. 2, ex. 3), and the connection was made explicit in Principia Qualia (via the concept of neuroacoustic modulation).
But how do these harmonics look like in the brain? Show me a brain!
Notice the traveling wave wrapping around the brain an integer number of times in each of these numerical solutions (source). The work by these labs is incredible, and they seem to show that the brain’s activity can be decomposed into each of these harmonics.
At the Psychedelic Science 2017 conference, Selen Atasoy explained that very low frequency harmonics were associated with Ego Dissolution in the trials that they studied. She also explained that emotional arousal, here defined as one’s overall level of energy in the emotional component (i.e. anxiety and ecstasy vs. depression and serenity), also correlated with low frequency harmonic states. On the other hand, high valence states were correlated with high frequency brain harmonics.
These empirical results are things that I claim we could have predicted with the symmetry theory of valence. I then thought to myself: let’s try to come up with other predictions. How should we consider the mixture of various harmonics, beyond merely their individual presence? How can we reconstruct valence from this novel data-structure for representing brain-states?
The Algorithm for Quantifying Bliss
Starting my reasoning from first principles (sourced from the Symmetry Theory of Valence), the natural way to take a data-structure that represents states of consciousness and recover its valence (in cases where samples occur across time in addition to space), is to try to isolate the noise, then proceed to quantify the dissonance, and what remains becomes what’s consonant. Basically, one will estimate the rough amount of symmetry (over time), as well as the degree of anti-symmetry, and the level of noise total.
In other words, I prophesize that we can get an “affective signature” of any brain state by applying an algorithm to fMRI brain recordings in order to estimate the degree of (1) consonance, (2) dissonance, and (3) noise within and across the brain’s natural harmonic states. This will result in what I call “Consonance-Dissonance-Noise Signatures” of brain states (“CDNS” for short) consisting of three histograms that describe the spectra of consonance, dissonance, and noise in a given moment of experience. The algorithm to arrive at a CDNS of a brain state is as follows:
Remove some of the noise in the brain state by applying the technique in Atasoy (2016) and recovering the distribution of the best approximation possible for the harmonics present (you may apply some further denoising on the harmonics when taken as a collective). Then estimate the total dissonance of the combination of harmonics by taking each pair of harmonics and quantifying their mutual dissonance. Finally, subtract the dissonance from “all of the interactions that could have existed” and what’s left ends up being the consonance. This way you obtain a Consonance, Dissonance, Noise Signature.
21. The Algorithm
Each of these three components will have their associated spectral power distribution. The noise spectrum is obtained during the first denoising step (as whatever cannot be explained by the harmonic decomposition). Then the dissonance spectrum is a function of the minimum power of pairs of harmonics that exist within the critical band of each other (see slides 18; possibly upgraded by 20), as well as the frequencies of the beating patterns.
In order to quantify dissonance we use a method that may end up being simpler than what you need to calculate dissonance for sound! E.g. in Quantifying the Consonance of Complex Tones With Missing Fundamentals (Chon 2008) we learn that the human auditory system may at times detect dissonance even when there is no actual dissonance in the input. That is, there are auditory illusions pertaining to valence and dissonance. Based on the missing fundamental one can create ghost dissonance between tones that are not even present. That said, quantifying dissonance in a brain in terms of its harmonic decomposition may be easier than quantifying dissonance in auditory input, precisely because the auditory input (and any sensory input for that matter) contains many intermediary pre-processing steps. The auditory system is relatively “direct” when compared to, e.g. the visual system, but you will still see some basic signal processing done to the input before it influences brain harmonics. The sensory systems, being adapted to meet the criteria of both interfacing with a functioning valence system and representing the information adequately (in terms of the real-world distribution of inputs) serve the function of translating the inputs into usable signals. I.e. frequency-based descriptions, often log-transformed, in order to arrive at valence gradients. For this reason, the algorithm that describes how to extract valence out of a brain state may turn out to be simpler than what you need to predict the hedonic quality of patterns of sound (or sight, touch, etc).
In brief, we propose that we can compute the approximate amount of dissonance between these harmonics by seeing how close they are in terms of spatial and temporal frequencies. If they are within the critical window then they will be considered as dissonant. There is likely to be a peak dissonance window, and when any pair of harmonic states live within that window, then experiencing both at once may feel really awful (to quantify such dissonance more precisely we would use a dissonance function as shown in Chon 2008). If indeed symmetry is intimately connected to valence, then highly anti-symmetrical states such as what’s produced by overlapping brain harmonics within the critical band may feel terrible. Remember, harmony is symmetry over time. So dissonance is anti-symmetry over time. It’s worth recalling, though, that in the absence of dissonance and noise, by default, what remains is consonance.
Visualizing Emotions as CDNS’s of States of Consciousness
Above you can find two ways of visualizing a CDNS. Before we go on to the predictions, here we illustrate how we think that we will be able to seeat a glance the valence of a brain with our method. The big circle shows the dissonance and consonance for each of the brain harmonics (the black dots surrounding the circle represent the weights for each state). If you want the overall dissonance in a given state, you add up the red-yellow arrows, whereas if you want the total consonance, you add the purple-light-blue arrows. The triangles on the right expand upon the valence diagram presented in Principia Qualia. Namely, we have a blue (positive valence/consonant), red (negative valence/dissonant), and grey (neutral valence/noise) component in a state of consciousness. Each of these components has a spectrum; the myriad textures of emotional states are the result of different spectral signatures for hedonically loaded patterns.
We predict that intense emotions/experiences reported on psychedelics will result in states of consciousness whose harmonic decomposition will show a high amount of energy to be found in the pure harmonics (this was already found in 2017 as explained in the presentation, so let’s count that as a retrodiction). People who report being “very high” will have particularly high amounts of energy in their pure harmonics (as opposed to more noisy states).
The predicted valence for their experiences will be a function of the particular patterns (in terms of relative weights) of the various harmonics. Those which generate highly harmonic CDNS will be blessed with high valence experiences. And those who experience high dissonance, as empirically measured, will report negative feelings (e.g. fear, anxiety, nausea, weird and unpleasant body load, etc). In particular, we can explore the shape of highly harmonic states. In this framework, MDMA would be seen as likely to work by increasing the energy expressed by an exceptionally consonant set of harmonics in the brain.
A point to make here is that predicting “pure harmonics” on psychedelics (evidently simple and ordered patterns), would seem to go counter to the recently accrued empirical data concerning entropy in the tripping brain.** But we also know that the psychedelic brain can produce ridiculously self-similar near-informationless yet highly intense moments of experience preceded by a symmetrification process. Indeed, there are several symmetric attractors for the interplay of awareness and attention at various levels of “consciousness energy” and quality of mood. These states, in turn, not only are hedonically charged, but also allow the exploration of high-energy qualia research (since the implicit symmetry provides an energy seal). Highly energetic states of consciousness can be encapsulated in a highly symmetrical network of local binding. More about this in a future article.
On the other hand, we predict that people on SSRIs will show an enhanced amount of noise in their CDNS. A couple of slides back, this was represented as a higher loading of activity in the grey component of the triangular visualization of a CDNS. Likewise, some drugs will have various effects on the CDNS, such as stimulants inducing more consonance in high frequencies, whereas opioids and hypnotics having signatures of inducing high consonance in the low frequencies.
Summary of Predictions About Drug Effects
Psychedelic substances will increase the overall power of the brain’s pure harmonics, and thus result in a CDN Signature characterized by: (a) high consonance of all frequencies, (b) high dissonance of all frequencies, and (c) low noise of all frequencies. Criticality will be observed by way of the CDNS having high variance.
MDMA will produce a very specific range of states that have on the one hand very pure harmonic states of high frequencies, and on the other, very small collective dissonance and noise. In other words: (a) high amounts of high-frequency consonance, (b) low amounts of dissonance of all frequencies, and (c) low noise of all frequencies.
Any “affect blunting” agent such as SSRIs, ibuprofen, aspirin, acetaminophen, and agmatine, will produce CDNS characterized by: (a) reduced consonance of all frequencies, (b) reduced dissonance of all frequencies, and (c) increased noise in either some or all frequencies. We further hypothesize that different antidepressants (e.g. citalopram vs. fuoxetine) will look the same with respect to reducing the C and D components, but may have differences in the way they increase the N spectrum.
Opioids in euphoric doses will be found to (a) increase low frequency consonance, (b) decrease dissonance for all frequencies but especially the high frequencies, and (c) slightly increase noise across the board.
Stimulants will be found to (a) increase medium and high frequency consonance, (b) leave dissonance fairly unaltered, and (c) reduce noise for all frequencies but especially those in the upper end of the spectrum.
Predictions About Emotions
For now, here are the specific predictions concerning emotions that I am making:
The energy of the consonant (C) component of a CDNS will be highly correlated with the amount of euphoria (pleasure, happiness, positive feelings, etc.) a person is experiencing.
The energy of the dissonant (D) component will have a high correlation with the amount of dysphoria (pain, suffering, negative feelings, etc.) a person feels.
The energy of the noise (N) component will be correlated with flattened affect and blunted valence (i.e. feeling neither good nor bad, like there is a fog that masks all feelings).
If one creates a geometric representation of the relationships between various brain states using their respective CDNS similarities as a distance metric for emotional states using Multi-Dimensional Scaling (MDS) techniques, one will be able to recover a really good approximation of the empirically-derived dimensional models of emotions (cf. dimensional models of emotion; Wire-heading Done Right). In other words, if you ask your participants to tell you how they feel during the fMRI sessions and then associate those emotions to their instantaneous CDNS, and then you apply multidimensional scaling to the resulting CDNS, you will be able to recover a good dimensional picture of the state-space of emotions. I.e. “subjective similarity between emotions” will be closely tracked by the geometric distance between their corresponding CDNS:
Applying MDS scaling to the C component of the CDNS will result in a better characterization of the differences between positive emotions.
Applying MDS to the D component will result in a better characterization of the differences between negative emotions. And,
Applying MDS to the N component will result in a better characterization of the differences between valence-neutral emotions.
The Future of Mental Health
Sir, your 17th harmonic is really messing up the consonance of your 19th harmonic, and it interrupts the creative morning mood you recently enjoyed. I suggest taking 1mg of Coluracetam, listening to a selection of Diamond songs, and RD23 [stretching exercise]. Here’s your expected CDNS.
The “clinical phenomenologist” of the year 2050 might look into your brain harmonics, and try to find the shortest paths to nearby state-spaces with less chronic dissonance, fishing for high-consonance attractors with large basins to shoot for. The qualia expert would go on to provide you various options that may improve all sorts of metrics, including valence, the most important of them all. If you ask, your phenomenologist can give you trials for fully reversible treatments. You sample them in your own time, of course, and test them for a day or two before deciding whether to use these moods for longer.
Personalized Harmonic Retuning
I assume that people will be given just about enough retuning to get back to their daily routines as they themselves prefer them, but without any sort of nagging dissonance. Most people will probably continue on with their preference architectures relatively unchanged. Indeed, that will be a valued quality for a personalized harmonic retuning product. Having adequate mood devices that don’t mess up your existing value system might eventually become a highly understood, precision-engineered aspect of mainstream mental health. At least compared to the current (pre-psychedelic re-adoption 2017) paradigms. Arguably, even psychedelic therapy is pretty blunt in a way. Not in the sense of blunting the hedonic quality of your experience (on the contrary). But in the sense of applying the harmonization process indiscriminately.
For the psychonauts (hopefully they are not too rare by then), who still want to investigate consciousness even though human life is already full of love (in the future), we will have a different arrangement. They are free to explore themselves while being part of a research institute. Indeed, pursuing the purpose of understanding the big picture (including consciousness) will require the experimental method. More so, exploring the state-space of consciousness will, for the foreseeable future, be a way to find new ways of making others happy. People will continue to explore alien state-spaces in the search of highly-priced high-valence states. At least for some scores of generations valence engineering is bound to continue to be economically profitable. As we discover new drugs, new treatments, new philosophical trances, new interpretations and expressions of love, and so on, the economy will adapt to these inventions. We already live in an informational economy of states of consciousness, and the future is likely to be like that as well. Except that consciousness technologies will be immensely more powerful.
Barring the unlikely emergence of anti-hedonist Spartan self-punishing transhumanist social movements enabled with genetic technology, I don’t anticipate major obstacles in the eventual widespread use of mood organs. In fact, the wide adoption of SSRIs in some pockets of society shows that the general public is willing and interested in minor self-adjustments to deal with chronic negativity. Hedonic technology is in its early days, but with a root understanding of the nature of valence, the sky is the limit.
SSRIs have an overall effect of blunting one’s experience at pretty much every level imaginable. Usually just a little, enough to help people re-establish a new order between their harmonics, in a more noisy, less intense range of moods. Some people may benefit from this sort of intervention. Now, also it’s worth pointing out the possible side effects, which have the common theme of reducing the structural integrity of the micro-structure of consciousness. Thus, the highly ordered pleasant and unpleasant experiences get softened. Whether this generalized softening is beneficial depends on many factors. Psychonauts usually avoid them as much as possible in order to protect the psychoacoustical potential of their brain, were they to desire to use this potential sometime in the future.
17 wallpaper symmetry groups
Taken at Psychedelic Science 2017
Psychedelics, in this framework, would be interpreted as neuroacoustic enhancers. These agents trigger, via control interruption, a more “echo-ey acoustic environment for one’s consciousness”. Meaning, any qualia experienced under the influence lasts for longer (the decay of intensity of experience as a function of time since presentation of stimuli becomes a lot “slower” or “fatter”). On high doses, the intensity of each component of a cycle of an experience can feel just as intense, and thus one might find oneself unable to locate oneself in time. Sometimes intense feelings return cyclically, and ultimately at strong doses, experiential feedback dominates every aspect of one’s experience, and there isn’t anything other than standing waves of synesthetic psychedelic feelings.
Peak symmetry states with their associated valence would be predicted to be far more accessible on highly harmonic states of consciousness. So psychedelics and the like could be carefully used to explore the positive extreme of valence: Hyper-symmetrical states. That said, for responsible exploration, a euphoriant will be needed to prevent negative psychedelic experiences.
A Harmonic Society is a place where everyone recognizes what makes other sentient beings love life. It’s a place in which everyone deeply understands the valence landscapes of other beings. People in such a society would know that a zebra, an owl, and a salamander all share the pursuit of harmonic states of consciousness, albeit in their own, often different-looking, state-spaces of qualia. We would understand each other far more deeply if we saw each other’s valence landscapes as part of a big state-space of possible preference architectures. Ultimately, the pursuit of existential bliss and the ontological question (why being?) would incite us to explore each other through consciousness technologies. We will have an expanded state-space of available possible moods, both individual and collective, increasing our chances of finding a new revolutionary understanding of consciousness, identity, and what’s possible for post-hedonium societies.
**The Entropic Brain theory portrays psychedelia in terms of increased entropy, but also, and most importantly, focuses on criticality. Just thinking about entropy would not distinguish between adding white noise and adding interesting patterns. In other words, from the point of view of simple entropy without any spectral (or nonlinear) analysis, SSRIs and psychedelics are doing pretty much the same thing. So the sense of “entropy” that matters will have to be a lot more detailed, showing you in what way the information encoded in normal states of consciousness changes as a function of entropy added in various ways.
On psychedelics one does indeed find highly ordered crystal-like states of consciousness (which I’ve described elsewhere as peak symmetry states), and as far as we know those states are also some of the most positively hedonically charged. Hence, at least in terms of describing the quality of the psychedelic experience, leaving symmetry out would make us miss an important big-picture kind of quality for psychedelics in general and their connection to valence variance.
***→ see quote →
My hypothesis strongly implies that ‘hedonic’ brain regions influence mood by virtue of acting as ‘tuning knobs’ for symmetry/harmony in the brain’s consciousness centers. Likewise, nociceptors, and the brain regions which gate & interpret their signals, will be located at critical points in brain networks, able to cause large amounts of salience-inducing antisymmetry very efficiently. We should also expect rhythm to be a powerful tool for modeling brain dynamics involving valence- for instance, we should be able to extend (Safron 2016)’s model of rhythmic entrainment in orgasm to other sorts of pleasure.