In this video I discuss in depth the following topics:
1. MDMA is cardiotoxic and likely neurotoxic, with real and significant side-effects when taken often. Don’t do that. Respect and honor this beautiful state and save it for when you really need it.
2. The phenomenology is often described as “removing layers of conditioning and finding your essential, loving, and pure *core*”. It seems to significantly reduce greed, hate, and delusion, for at least a solid 90 minutes.
3. I argue that a good frame would be to think of the effects as drastically reducing both reactance and fear. Then you can assess a situation without the distortions of these two mental factors, which tend to generate rather self-serving thought-forms.
4. The concept of “authenticity” and its operationalization as a good lens with which to see the effects of MDMA. Big up to Matt Baggott, Co-founder and CEO of Tactogen, who is aiming to perfect MDMA and developed and applied the construct of authenticity in the scientific study of MDMA. Also thanks to Thomas S. Ray, who is on a similar path. Well done! Let’s get more people involved!
5. Another frame is to think of the state as clarifying what the “substance of thought” is like. We usually live under the illusion that emotional reactions follow Newtonian physics. They don’t. A better analogy would be corn starch and water, where applying force quickly can solidify (and even tear) the medium. Thus, we get in our own way and cause a lot of sense of solidity without even realizing it, which will take time and effort to soften and return to normal.
6. Discussion about QRI’s Psychedelic Thermodynamics model applied to MDMA.
7. Self-organizing principles, such as “repulsion-based algorithms” to undo knots, might explain what is happening to the field on MDMA.
8. A possible personality factor might be how “hard” someone is. I discuss personality disorders from a “hardness realism” point of view.
9. Emotional processing as a “skill tree” rather than “levels”.
10. High Entropy Alloys (HEA) are materials made of many metals that, in some cases, lead to really surprising effects, such as a new symmetry space group for their molecular organization (where none of the “ingredients” tend to crystalize that way, but as a whole they do). MDMA might be a bit of a unique HEA that balances serotonin (social anxiety reduction), dopamine (motivation and mental clarity), oxytocin (sense of closeness), and endorphins (bodily pleasure). It is more than the sum of the parts.
11. This leads to a speculation where the key high-level effects of MDMA, in addition to reducing fear and reactance, is the presence of courage, love and equanimity. I try to explain these features in terms of MDMA’s “vibratory signature”.
12. Deep discussion about self-honesty and why it develops in the state. I speculate it has to do with the de-modularization of our vascular clusters (or something else, if blood turns out to be a special case).
13. This blending of modules with each other results in an uncomfortable but helpful overlap between contradictory faces that we put in social settings. It is ideal to experience this with equanimity and patience, however difficult it is to acknowledge it to ourselves. The other side of this wall is light and beautiful, I promise.
14. It seems to me that MDMA creates a highly redundant and highly overdetermined Euclidean geometric phenomenal space, where each point “knows” really clearly how far it is from every other point. Psychedelics can sometimes do this for short periods of time, but they usually create complex fractaline phenomenal spaces. MDMA is different – highly “clear and normal” yet unblocked and euphoric.
15. The concept of Gnarliness as it relates to the “field knots” that MDMA can help unwind.
PLUS FOUR, n. (++++) A rare and precious transcendental state, which has been called a “peak experience,” a “religious experience,” “divine transformation,” a “state of Samadhi” and many other names in other cultures. It is not connected to the +1, +2, and +3 of the measuring of a drug’s intensity. It is a state of bliss, a participation mystique, a connectedness with both the interior and exterior universes, which has come about after the ingestion of a psychedelic drug, but which is not necessarily repeatable with a subsequent ingestion of that same drug. If a drug (or technique or process) were ever to be discovered which would consistently produce a plus four experience in all human beings, it is conceivable that it would signal the ultimate evolution, and perhaps the end, of the human experiment.
— Alexander Shulgin, PIHKAL, pages 963–965
In this post and accompanying video we provide a general “theory of candy flipping” that aims to explain why LSD + MDMA is so synergistic. What makes, say 200 micrograms of LSD and 150mg of MDMA so prone to be spiritual, psychologically healing, and loving? To get there, we address the following three/four questions:
How do we improve research on candy flipping?
How do we optimize candy flipping proper? And how do we generalize candy flipping for even better results?
What would a general recipe for Shulgin’s ++++ be?
1- We go over current methodologies used to study candy flipping and why their results are limited (Straumann et al., 2023). Then we explain how a “think tank” approach (e.g. phenomenology club) allows us to create more phenomenologically grounded research paradigms (Gómez-Emilsson, 2021). By weighting in the personal experience of highly precise psychonauts with skills in areas like physics, math, visual art, and signal processing, we can arrive at mechanistic models such as those proposed by Steven Lehar in The Grand Illusion (Lehar, 2010) where MDMA causes your world simulation to vibrate in pleasant ways, which in turn “smooths out the rough edges” of the LSD state, or models involving algorithmic-level annealing dynamics (Gomez-Emilsson, 2016; Johnson, 2019; Gómez-Emilsson 2021, 2023). This kind of approach would add phase diagrams, wave mechanics, and nonlinear effects into the picture.
2- Optimizing candy flipping can be done by looking to generate the kind of synergy MDMA + LSD achieve in the best of conditions. Of note, trip reports involving low doses of each together with 2C-B and cannabis are discussed and analyzed. One needs to be mindful of annealing dynamics, drug effect arcs including how to handle the MDMA comedown, and pattern-focused readings of wave effects that for lack of a better metaphor could be catalogued as “qualia lensing“.
3- We hypothesize that the key ingredients to catalyze the blissful nondual awareness that comes from high-end candy flipping are (a) a full-spectrum energizer, (b) something that increases interconnectivity, and (c) a deeply relaxing agent. The combination of these three elements gives rise to a highly-nonlinear effect I call “FU§ION (Field Unification Search/Simplify in Invariant Optical Networks; to be fully unpacked at a later date), where all of the “resonant cavities” are fully relaxed, have a high degree of impedance matching between them, and are energized, so that they kick-start a “field harmonization” process that culminates in profound blissful nondual awareness. The energizer shouldn’t be narrow spectrum (like cocaine) and the relaxing agent shouldn’t be too blunting or non-Newtonian (like opioids). Examples of each:
Combine one of each, carefully dosed, and according to this theory, you might get a ++++. (Please exercise caution when mixing substances – the rule of thumb is to not do it).
Note: 5-MeO-DMT might, in this model, be actually doing all three at once. It happens to be hitting receptors in the right combination for such a deep mystical “relaxed stimulation” to take hold. That said, it is possible that 5-MeO-DMT also has some rough edges, and that it can be further optimized (e.g. such as by combining it with nitrous). More research is needed 🙂
Example Formula: 15mg 2C-B, then an hour later 2g of GHB, and then an hour later DMT (100mg over the course of 2 hours) was reported as a ++++ by a trusted psychonaut recently (comparable in “depth” to 5-MeO-DMT). Please be careful – I am not encouraging anyone to try this. But if you do, or have done something similar, I’d be grateful if you let me know what happened. 🙂
Gómez-Emilsson, A. (2023), Neural Field Annealing and Psychedelic Thermodynamics presentation at PhilaDelic 2023. Retreieved from https://youtu.be/pM9k1I3VPOg
Straumann, I., Ley, L., Holze, F. et al. Acute effects of MDMA and LSD co-administration in a double-blind placebo-controlled study in healthy participants. Neuropsychopharmacol. (2023). https://doi.org/10.1038/s41386-023-01609-0
In this video we discuss possible meaningful, novel, and non-trivial parallels between something like the Manhattan Project and what we need to do to catalyze a positive breakthrough in our understanding of consciousness.
We cover how explosive lenses have a parallel in the “brain as a non-linear optical computer” paradigm developed at QRI. The short explanation is that the “index of refraction” for local field potentials (LFPs) can be modulated with drugs/interventions, and so in principle one can use varying concentrations of things like nitrous oxide, ketamine, and MDMA in order to focus waves of energy to catalyze precisely crafted phase transitions of consciousness.
There are also much more subtle parallels. Another one is how the development of the von Neumann computer architecture was a world-transforming significant outcome of the Manhattan Project. In the context of consciousness research, one could envision figuring out the “principles of qualia computing” that allows DMT entities to sample from a wide range of possible “mind designs” as an achievement of comparable significance. Arguably most DMT entities are “psychotic”, but some of them aren’t; the way they copy, mutate, differentiate, and analyze “qualia bundles” hints at a very general set of qualia computing building blocks for alternative qualia-based information processing pipelines. The successful Manhattan Project of Consciousness could in principle lead to a revolution on computing paradigms that generalize to qualia computing systems.
In contrast to the atomic bomb, the kind of “phase transition implosion” developed at the Manhattan Project of Consciousness would be deeply relaxing, rejuvenating, and capable of undoing years of trauma in seconds. Using as research leads “candy flipping done right” (usually with some 2C-B/2C-D/2C-C), 5-MeO-DMT, and LSD + nitrous oxide, one has in fact a lot of hints for how to produce instantly relaxing, deeply healing “waves of enlightened qualia”.
Importantly, the combination of Open Individualism and Valence Realism might catalyze a paradigm shift on how we approach the game theory of human collectives.
If it takes a bunch of geniuses in the desert to figure out how to optimize this effect, so be it. It would be a really worthwhile investment!
~Qualia of the Day: The Burning Man Collective Intelligence~
Come and meet other like-minded and like-hearted people who are curious about these topics in order to share fun experiences, listen to a comedy sketch about consciousness, experience exotic scents, and taste the bliss of a heartfelt community in a cozy plant-filled Oasis at the heart of SF!
2PM – Setup (feel free to join and help) 2:30PM – Start, casual (and causal!) hangout 3PM – Drinks, snacks, and music-sharing 4PM – QRI scent workshop delivered by yours truly* 5PM – Comedy sketch and talk about the binding problem and aligning DMT entities 6PM – Participants share the experiences they brought 7PM – Food (catered**) 7:30PM – Participants can give a 5 minute speech (there will be a signup sheet) 8:30PM – Start of takedown 9PM – Everybody out, afterparty***
Please feel encouraged to bring with you an experience to share with others (your ~Qualia of the Day~) at 6PM! This can be exotic candy, spices, perfumes, special massagers or haptic devices, unusual sounds, weird concepts, brief meditation, etc.
One Embarcadero Center (Third Floor, Next to the Cinema), San Francisco, CA 94111. The venue is at the Embarcadero Building furthest away from the water, on the third floor (“promenade level”). You can get there via the elevator (“Floor P”) or by taking the escalator, and then the stairs, following the signs pointing you to the (now defunct) Cinema. It’s a big red building, right next to a large Maple tree.
After mulling it over for a bit and letting reflective equilibrium naturally arise, I came to the conclusion that my strange reaction to these fashion shows was indeed a symptom of spiritual decadence:
This is why we introduced VALENCIAGA by QRI. The first valence-centric luxury brand that aims to focus on the actual pursuit of altruistic bliss. Yes, it’s hot, sexy, and above all attractive. But at the same time, the dopaminergic wrapper hides within a core of real Jhanic bliss (unlike the amphetamine-comedown textures of qualia hiding behind your prototypical New York fashion houses).
Thus, for this QRI meetup you are encouraged to come in a fashionable, qualia-rich attire that makes you *feel* like you just came down from the 7th Jhana or your bliss-state of choice.
Looking forward to seeing you!
Note: We originally kept this meetup low-key on the basis that we were worried that the venue might reach its maximum capacity. After learning more about the venue, we are confident that it will hold up. And if we do experience overflow, don’t worry! There is a park nearby (Sue Bierman Park) which we can use as a buffer where you can hang out with others until there’s enough space for you. This is also why this announcement is in such a short notice. Sorry!
* You will have an opportunity to test (and purchase!) our exclusiveQRI Scents, including the mythical Hedonium Shockwave. ** You can, and are encouraged to, bring vegetarian food, drinks, and snacks to share. *** Location in Berkeley with capacity for up to 40 people (from 9PM): 2042 Hearst ave apt c Berkeley CA very close to the downtown Berkeley BART
The Qualia Research Institute (QRI) is excited to announce the launch of three Non-Ordinary States of Consciousness (NSCs) Art Contests: Immerse, Innovate, and Inspire with submissions accepted until 5/17/2023. Examples of non-ordinary states of consciousness are psychedelic experiences, meditative experiences like the jhanas, and near-death experiences.
Our objective is to highlight the reciprocal relationship between art and consciousness research, enabling artists to create lifelike representations of non-ordinary states of consciousness, and contribute to the development of consciousness studies and psychedelic science.
About the Qualia Research Institute
The Qualia Research Institute is a non-profit organization dedicated to advancing our understanding of consciousness. Its mission is to:
Develop a precise mathematical language for describing subjective experience
Map out the full range of possible conscious experiences
Build technologies to improve the lives of sentient beings
Replication Contest (Immerse): Entries will be judged based on transparent and interpretable qualities that accurately capture the low-level subjective effects experienced in non-ordinary states of consciousness.
Psychedelic Cryptography Contest (Innovate): Artists are invited to create encodings of sensory information that are only meaningful when experienced on psychedelics in order to show the specific information-processing advantages of those states.
For the sake of transparency and to benefit the community as a whole, QRI reserves the right to publish the winning submissions made by contestants on its website. Artists retain their intellectual property rights, allowing them control over their artwork’s use and distribution. However, QRI would appreciate permission to showcase participants’ art on our website or use it in potential research publications with proper citations and links to the artists’ work.
We understand that the replication contest may not capture the full complexity and nuances of psychedelic experiences, and that there are concerns about the potential harm associated with the use of psychedelics. Participation in these contests does not require the use of psychedelics, and we encourage all participants to prioritize their safety and well-being.
We welcome feedback and suggestions for future contests at email@example.com. We look forward to exploring these topics responsibly and respectfully.
The Replication Contest seeks to celebrate the artistic capabilities of participants in accurately depicting and interpreting the low-level subjective effects experienced in non-ordinary states of consciousness (NSCs), with a particular emphasis on (1) valence effects and (2) geometric transformations.
Valence effects focus on demonstrating how the shape of the experience can reveal whether a person is having a clean and blissful experience or a mixed affect experience. The transition between feeling normal and feeling blissful might involve changes to the shape of the visual experience. Rather than focusing on the semantic content (e.g. seeing an angel) here the point is to visualize the texture, shape, and dynamics that bring about this change (e.g. harmonizing flow by reducing turbulence).
Geometric transformations such as rotations, reflections, glides, affine transformations, and so on often feature in psychedelic experiences. Can this be rendered in a realistic way? We suggest that you consider how symmetry and geometry are two sides of the same coin in order to better appreciate this quality of psychedelic experiences. When the geometry of phenomenal space changes, so do the symmetries within it. Can this be expressed artistically in an accurate way?
To participate, artists should create a piece of art that embodies the subjective effects they have researched or encountered during NSCs, emphasizing the two highlighted areas.
Visualize an annealing process where the video contains blinking lights driven by metronomes that can sync up with each other until the whole scene is shining in a coherent way (cf. Neural Annealing).
Show how bouba vs. kiki imagery highlight different emotional tones during a psychedelic experience (cf. CDNS in Quantifying Bliss), where spiky feelings tend to be harsh and disquieting, whereas bubbly and round features tend to be calming and welcoming (extra points if these features emerge out of some kind of annealing process, or if you find counterexamples to this general pattern).
Visualize how wallpaper symmetry groups transform textures into repeating patterns.
Show waves interacting with each other in order to construct psychedelic interference patterns (cf. non-linear wave computing)
Use hyperbolic minimal surfaces in order to exemplify how sensations aggregate on DMT.
Show how the Reverse-Grassfire Algorithm can create 3D crystals (cf. Harmonic Gestalt).
Show a 2D Euclidean grid becoming hyperbolic by adding additional nodes and edges in order to demonstrate a change of geometry (cf. world-sheet).
Model the the experience of achieving a DMT breakthrough level experience using a physical instability (such as Kelvin-Helmholtz).
These are just some suggestions and there are many other ways of connecting technical descriptions of the phenomenology of NSE and visual replications. It helps if you can ground the effects visualized on paradigms and explanations presented by QRI, but it is not necessary to win the contest. What matters is that you can create realistic yet interpretable visualizations that hint at the underlying processes that are generating these experiences. What we are after is insight. In other words, we want to be able to discover new, meaningful, and non-trivial explanations for why NSEs manifest in the way they do. Hence, being able to describe how the replication effects are achieved is highly beneficial.
Entries will be judged based on the number and precision of replicated subjective effects, with special attention given to valence effects and geometric transformations.
The Psychedelic Cryptography Contest invites artists to create unique encodings of sensory information that are only meaningful when experienced on psychedelics. The goal is to challenge participants to develop innovative methods of encoding sensory information in such a way that an encoded secret is only apparent on a NSC. The contest encourages the exploration of how sensory information can be modulated and presented in a way that reveals hidden patterns or messages when experienced under the influence of psychedelics.
Entries will be judged based on the difficulty of the encryption method used and the clarity of the message or pattern when experienced on psychedelics.
The Inspirational Piece Contest seeks to highlight the powerful connection between art and consciousness research by encouraging artists to create pieces that exemplify this relationship. The focus of this contest is on originality, creativity, inspiration, impact, quality, and execution. Artworks submitted for this contest should evoke a sense of wonder and curiosity about the nature of consciousness and the vast landscape of possible experiences.
Entries will be judged based on originality, creativity, inspiration, impact, quality, and execution, with winners determined by a public poll.
Why it’s helpful: This article presents 8 models of art: 4 common ones, and 4 that connect it to consciousness studies. The overall frameworks of 8 models might help us arrive at methods to create innovative aesthetic qualia from first principles. We think that artists participating in any of the contests might benefit from the vocabulary introduced in these models to create innovative and meaningful pieces that explore the relationship between art and consciousness research. In particular, taking into account the energy parameter, efficient state-space exploration, annealing effects, and the vision of a meta-aesthetic all provide a unique lens for how psychedelics and art are so connected.
Why it’s helpful: This article discusses possible methods of communication that can be understood primarily by individuals under the influence of LSD and other tracer-inducing psychoactives. This may serve as inspiration for artists to think about novel ways to encode information or create unique experiences tailored to specific states of consciousness.
Why it’s helpful: This article provides a detailed analysis of how the visual effects of psychedelics might be understood and replicated using algorithmic processes. It can serve as a foundation for artists attempting to replicate the visual aspects of non-ordinary states of consciousness in their artwork, or as inspiration to propose alternative algorithmic reductions that capture effects that are currently unaccounted for.
Why it’s helpful: This article explores the connection between the subjective effects of DMT experiences and hyperbolic geometry, various possible algorithmic reductions to explain this connection, as well as detailing the progression of an experience through the DMT levels. Artists participating in the Replication Contest may find inspiration and insights into replicating specific visual patterns and structures often encountered in DMT experiences.
Why it’s helpful: The Psychophysics Toolkit and accompanying article are collections of resources and tools designed to help researchers and artists explore the intersection of perception, consciousness, and the physical world. It includes a variety of resources and interface tools that can aid artists in understanding the principles of psychophysics used to measure subjective experience and applying them to their work. This can be particularly useful for participants in all three contests, as it can provide insights into the ways that sensory information is processed during both ordinary and non-ordinary states of consciousness, and how this can be utilized in creating innovative and impactful art pieces.
Why it’s helpful: This video introduces new epistemological frameworks for studying and understanding non-ordinary states of consciousness induced by psychedelic substances. By incorporating these paradigms into their creative process, artists can develop a deeper understanding of the nature of these experiences and their potential implications for human knowledge. This enhanced understanding can help artists create innovative and thought-provoking pieces that capture the essence of exotic states of consciousness.
Why it’s helpful: This article provides a detailed explanation of the concept of phenomenal time and how it relates to the structure of conscious experiences. Understanding this concept could help artists in the contest to better represent the perception of time in non-ordinary states of consciousness and incorporate these insights into their artwork.
Why it’s helpful: This article explores the concept of wireheading and how it could be applied responsibly to maximize pleasure without causing psychological harm. Artists participating in the contest might find this article helpful in inspiring their work, particularly in the Inspirational Piece Contest, by envisioning a future where technology is used to enhance well-being and explore the state-space of consciousness responsibly.
Why it’s helpful: This video explores the concept of state-space neighborhoods, where specific aspects of conscious experiences are clustered together. By understanding the structure and dynamics of these neighborhoods, artists can create pieces that more accurately represent the nuances of different non-ordinary states of consciousness, leading to a more immersive and impactful experience for the audience.
Why it’s helpful: This article provides a comparative analysis of the experiences induced by 5-MeO-DMT and N,N-DMT. By understanding the unique characteristics of each substance’s effects, artists can draw inspiration for their artwork and more accurately replicate specific psychedelic experiences in the Replication Contest.
We would like to express our profound gratitude to the donors of the Qualia Research Institute. Your unwavering support has been invaluable in making our work possible. Your investment in our research has not only inspired a growing number of individuals to take our approach to consciousness research seriously but has also led to an expansion in our collaborations. As a result, we have seen the integration of our insights into the work of others, building upon the foundation we have established thus far.
First and foremost, we would like to extend our appreciation to Loka Vision for inspiring the contest. Their dedication to the Psychedelic/Visionary Art community, as demonstrated through their Psychedelic Replication Masterclass, has shown us the immense potential this community holds in furthering our understanding of consciousness.
Thank you Andrés Gómez Emilsson for offering technical insights that will enable artists to create life-like replications of the low-level subjective effects experienced on NSCs and incepting the idea of psychedelic cryptography as a viable field of research.
A thank you goes to Josie Kins of effectindex.com for their open-source approach to developing psychedelic art through generative AI, as well as their support of and feedback on the Replication contest and insights into the visionary/psychedelic art community.
QRI’s ‘Good Vibes Theory’ (GVT) is a speculative proposal for a physics of consciousness. This theory aims to establish an ontological foundation for a future rigorous science of good vibes. 🧵🧵🧵 #psychedelicthermodynamics #goodvibestheory
Two groups will make the most use of GVT; one is the “vibe engineers,” who are grounded in creating good vibes technically, and the mystics, who want to connect good vibes to deep insights and truths of wisdom traditions.
There is a deep connection between the shape of things and the way they vibrate. Different shapes have different energies, as their curvature, complexity, and surface area increase.
Internal representations act as energy sinks that absorb and channel ambient energy. They are often symmetrical and have semantic meaning, which makes them effective energy sinks. These representations also radiate energy and have energizing effects *to other representations*.
In physics, the Hamiltonian of a system is a measure of the system’s total energy. Similarly, the Hamiltonian of Consciousness would formulate how to add up all the energy of each component of a bound experience created by a system to get the total energy of that experience.
QRI proposes a new framework, “Psychedelic thermodynamics”, which offers a novel perspective on energy flow in consciousness.
In this framework, one system’s energy sink is another system’s energy source. The energy flows from sensory input to consciousness, where it’s transformed into internal representations or “solitons” and released through motor actions or field radiation.
The quality of conscious experience is shaped by the energy radiated from internal representations known as gestalts, which interact with each other to produce the texture and valence of the experience. The shape of the gestalts determines the vibe they radiate (cf. valence structuralism).
The “vibes” of our experiences are determined by the interaction of our internal representations, and dissonance can arise from being out of phase with input, incompatibility with noise, being intrinsically misshaped, or dissonance with other representations.
Psychedelic Thermodynamics suggests that the valence of a psychedelic experience can be modulated by inputs to the extent that they are in tune with the background noise and there are no misshapen or incompatible inputs leading to dissonance and negative valence.
Input valence effects are therefore the result of how external stimuli interact with internal representations in conscious experience. The degree of coherence between the input and the background noise, as well as the shape and resonance of the internal representation, determine an input’s valence effects.
The Flower of Life from sacred geometry can be steel-manned (within indirect realism) as a powerful metaphor for how experience is constructed. It may have deeper metaphorical relevance in physics than previously realized in light of Feynman and Wheeler’s “one-electron universe” where reality is an interference pattern of one electron bouncing back and forth in time.
The iterative way in which the Flower of Life is constructed takes on a new potential metaphorical meaning that can be used as a lens to understand the fundamental nature of reality.
There may be just one electron in the entire universe. It is because when an electron and an anti-electron interact, they merge and cancel out, producing a photon.
Mathematically, the interaction of an electron moving back in time is the same as an anti-electron, called a positron. As a result, there is only one type of observer in the universe, and it is bouncing back and forth in time, interfering with itself.
According to physics, quantum mechanics is mathematically equivalent whether it is thought of as fields or a superposition of all possible paths.
The Schrodinger equation, which describes the behavior of quantum mechanical systems, gives the same answers whether solving the field or taking one electron or one photon and making it go through every possible path and then superimposing all those paths simultaneously.
The behavior of an electron is the sum total of all possibilities. The field and the one electron can be thought of as the same, a matter of perspective. The field is a superposition of paths, while the electron is a smooth field evolving according to the Schrodinger equation.
The field usually segments into pockets, and the topology of the magnetic field changes through a process known as magnetic reconnection, which has real-world implications, like solar flares and coronal mass ejections in the sun.
A possible solution to the “boundary problem” (how is it that we are not all just one bound experience? why are we separate moments of experience?) is that the thing that creates a boundary around an individual’s experience is a topological pocket, and within it, there is a field.
The question then arises, what does it feel like to be that field in the topological pocket?
The field is equivalent to all possible paths within it. Thus, to be a pocket in the field might feel exactly like every point in that field, knowing about every other point. This interaction between all points within the field gives rise to the entirety of the shape.
The experience of being the one electron in the topological pocket would be precisely the superposition of all possible points of view that exist within it. It aligns with what mystics have talked about for a long time – the screen of consciousness is not fundamental, but emergent.
The screen of consciousness is a special case that requires the field to be shaped in a peculiar way so that “it seems like there is a screen from every possible trajectory within the topological pocket of the field”.
Symmetry, meaning “invariance upon transformation”, can entail that many different paths look the same. As a consequence, in some situations making the pocket perfectly symmetrical (via e.g. neural annealing) can collapse the dimensionality of the experience.
As a powerful metaphor, the symmetrical nature of electron orbitals might offer insights into the experience of altered states of consciousness, such as those induced by high doses of LSD.
Under LSD, symmetrification of self within a pocket collapses multiple points of view, leading to a collective wavefront. Points within the pocket sense the field and advance as a collective wavefront, blurring the line between a point and a wave.
Some states emit coherent waves of awareness in resonant patterns, with inherent trade-offs between location and frequency due to the Heisenberg Uncertainty Principle.
The symmetrical structures on DMT function as “witnesses of the scene”. Hence, with each pattern of resonance that gets organized in a symmetrical way, you add a new “reference frame” for the experience.
With a physics of consciousness, we should be able to look at trippy DMT replication images, understand their non-trivial meaningful content, and interpret the reason for the existence of the patterns and structures within them.
DMT induces resonant and coherent states of consciousness that emit waves of awareness that are in phase and which seem to be subjectively equivalent to many points simultaneously sensing the (inner) environment.
These patterns on DMT are not just “3D patterns in the visual field”; they are far deeper and more coherent, with each cluster of coherence functioning as a coherent witness that is measuring its environment (art by Symbolika).
Understanding this we can reason about highly coherent states of consciousness like those induced by psychedelics, meditation, and other ecstatic/annealing methods in terms of a network of coherence, where each frequency at which the hierarchy is coherent with one another may tell us a lot about them.
The witness is a coherent wavefront of awareness that is interacting or embedded within your consciousness. As a consequence, it is possible to describe a state of consciousness as a network of coherence.
States where the physics of consciousness is evident, include DMT’s Symmetry Hotel, where every two-dimensional surface looks like a coherent symmetry group, and Crystal Worlds, which are between Magic Eye and the Waiting Room.
In the Crystal Worlds, the witnesses are three-dimensional, and there is a question of whether they are external or internal entities. However, they are coherent witnesses of awareness that are interacting or embedded within your consciousness and their inherently 3D “point of view” has geometric effects on the unfolding of the experience.
On DMT, as soon as there are coherent symmetrical structures there will be mirror rooms.
Each surface emits a coherent wavefront of awareness that reflects off of the other surfaces, and this behavior is reminiscent of light in that a coherent witness bounces off of itself in the various surfaces. This may explain why “mirror room experiences” on DMT are incredibly common.
Coherence has a remarkable effect on consciousness that mirrors its effect on light. When mirrors become parallel, the subject and object collapse with perfect symmetry. Every alignment feels like a union because the witness and the witnessed collapse.
DMT induces resonant and coherent states of consciousness that emit waves of awareness, and each cluster of coherence functions as a coherent witness that is measuring its environment.
Understanding the physics of consciousness on DMT can help us understand the network of coherence, the zoo of possible self-organizing principles that arise, and the common experiences such as the mirror room experiences.
The present depiction is an intuitive and conceptual overview, while a formal and scientifically rigorous formulation is currently under development. Nonetheless, we are enthusiastic about its capacity to provide comprehensive explanations and develop its practical applications.
QRI’s GVT and Psychedelic Thermodynamics are ambitious proposals, but they are exciting ones that could open up new avenues of exploration in the field of consciousness.
If you are as excited as we are about the direction consciousness research is headed, please consider learning more at qri.org
You can find the full presentation on GVT here. Thank you @kfshinozuka and Ali-Reza Omidvar and the rest of the folks at @OxPsySoc for hosting this event:
New discoveries? Nothing dramatic. I dutifully flip through Nature each week; wade through turgid tomes of analytic philosophy; and scan Medline abstracts. A lot of the time my heart isn’t in it. Compared to an item from Dr Shulgin‘s library, the illumination can seem trivial. I very much doubt if people who have tried major psychedelics are any smarter on average than the drug-naïve; in fact psychonauts may be cognitively overwhelmed or (rarely) even brain-damaged by their experiences. To complicate comparisons further, many altered states are dross – just like innumerable textures of everyday life. But by opening up a Pandora’s box of new phenomena, psychedelics do confer an immensely richer evidential base for any theory of mind and the world – an evidential base too rich, indeed, for our existing primitive terms, language and conceptual equipment to handle. One compares the laments of physicists starved of new empirical data to test their theories beyond the low-energy Standard Model with the fate of the psychedelic investigator. For in contrast the aspiring psychonaut may be forced to abandon the empirical method, not because he exhausts the range of novel phenomenology it delivers, but because the Darwinian mind can neither cope with LSD / ketamine / salvia / DMT‘s (etc) weirdness, nor weave the novel modes of sentience disclosed into an integrated world-picture.
Alexander Shulgin in his lab. #1
Of course, claims of epochal significance cut no ice with the drug-naïve. Those innocent of drug-induced exotica see no more need to enhance their evidential base than did the cardinals (apocryphally) invited to look through Galileo‘s telescope. An a priori refusal to acknowledge the potential significance of alien modes of sentience is impossible to overcome in subjects whose experience of altered states is confined to getting drunk. Over time, even my own knowledge of these bizarre realms is fading. My ancestral namesake was briefly awoken from his dogmatic slumbers; but DP version-2008 has rejoined the ranks of the living dead in the ghetto of consensus reality.
Alexander Shulgin in his lab. #2
My assimilation isn’t yet complete. Even as a born-again sleepwalker, I sometimes wonder if there may be a first-person method alternative to drug-based investigations that can unlock novel phenomenology latent within excitable nervous tissue. There is a crying need for alternative avenues, I think, since drug-driven self-assays are for the most part not merely unlawful and taboo, but arguably can’t be practised responsibly until the substrates of well-being are guaranteed in a (hypothetical) post-Darwinian era of genetically pre-programmed bliss. I’ve thought about alternatives to using psychoactive drugs, not least because of the shallowness of my own current research compared to the richness of the empirical methodology pioneered by Dr Shulgin. In order to discover both the formal, mathematico-physical and the intrinsic, subjective properties of the world, a dual methodology of third- and first-person research is indispensable. The former can be abdicated to the physical sciences; but not the latter. Natural science offers no explanation of why we’re not zombies, an unfortunate anomaly if consciousness is fundamental both to our understanding of the world and the world itself. By forswearing the empirical method, we effectively guarantee that the mysteries of consciousness will never be solved. Whereas insentience is, so to speak, all of a piece – hypothetical “zombies” in the philosophical sense of the term are all exactly alike in being non-conscious – there are innumerable ways to be sentient: qualia are fantastically diverse in ways we’ve scarcely begun to map out. So I reckon the only way adequately to understand Reality will be both to capture its formal structure – ideally the master equation of the TOE of the Multiverse – and literally to incorporate ever more of the stuff of the world into one’s expanding psyche to explore the state-space of its textures – the “what-it’s-likeness”. Only incorporation and systematic molecular permutation can disclose the subjective features of all permutations of matter and energy: the solutions, I conjecture, to the equations of the TOE. A priori, one could never have guessed that cells of the striate cortex mediate visual experience and cells in the posterior parietal cortex mediate auditory experience, quite irrespective of their typical functional role in the sensory systems of naturally evolved organisms. We know about such phenomena – and full-blown phenomenal sunsets and symphonies – only because we instantiate the neuronal cell-assembles that embody such qualia. Thus to discover novel categories of experience, I think we should construct and personally instantiate genetically enhanced designer brain cells, systematically altering their intracellular amino acid sequences and gene expression profiles to design/discover new categories of experience as different as is sight from sound, making them part of one’s own psyche/virtual world. Or if this incorporation sounds too irreversible, perhaps we might splice in designer genes and allelic combinations for new modes of experience into subsets of our existing nerve cells, systematically coding new protein sequences into discrete areas of the brain and then selectively expressing the designer proteins they code for at will. Eventually, however, systematic manipulation of the molecular ingredients of one’s neural porridge/mind-dust can be harnessed to mind-expansion in the literal sense. This is because we need bigger mind/brains, not just to mirror external reality more effectively, but also to discover more of its subjective properties. Such discoveries can only be accomplished empirically.
New neuron types for new neurotypes.
I suppose what drives me here is reflection on just how (superficially) trivial are the neurochemical differences between nerve cells mediating, say, phenomenal colour and phenomenal sound – and indeed reflection on how (superficially) trivial are the molecular differences in the cells mediating the phenomenology of desire, volition and belief-episodes. How can such tiny molecular differences exert such dramatic subjective effects? LSD, for instance, is undetectable in the body three hours after consumption; and yet a few hundred micrograms of the serotonin 5-HT2A partial agonist can transport the subject into outlandish alternative virtual worlds for 10 hours or more. How many analogous, radically incommensurable kingdoms of experience, mediated by equally “trivial” molecular variations, await discovery? How will the uncharted state-spaces be systematically explored? What will be the nature of life/civilisation when these kingdoms of experience are spliced together in composite minds; recruited to play an information-bearing role; harnessed to new art forms and new lifestyles; and ultimately integrated into communities of composite minds in advanced civilisations? For sure, talk of discovering a “new category of experience” doesn’t sound a particularly exciting kind of knowledge when couched in the abstract, any more than discovery of a new brand of perfume. OK, it’s a new experience; but so what? [Andrés adds: so what!?] One might sacrifice a lot for the opportunity to experience a novel phenomenal colour; but what cognitive value should be ascribed to an unknown category of experience for which one hasn’t even a name? Initially at any rate, the novel modes of experience that we discover within a modified neural proteome won’t be harnessed to senses, either internal or external, let alone harnessed to whole conceptual schemes, cultures and novel languages of thought. So they won’t play any functional role in the mind/brain: they won’t be information-bearing. But then neither are visual or auditory experiences per se; they have no intrinsic connection to sensory perception. Dreams, for instance, can be vibrantly colourful; they don’t reliably track anything in the external world. Honed by natural selection after recruitment by awake living organisms to track mind-independent patterns, visual and auditory experience has taken millions of years to play out; and who knows where it will end. By the same token, the developmental potential of new modes of experience that we discover in tweaked neurons is equally unfathomable from here.
Every scent, every color, every touch sensation, every sound, every novel qualia…
I can understand the impatience of an exasperated sceptic. What interest have novel “tickles” of experience beyond the psychopathology of the subject? Analogously, conventional wisdom in an echolocation (etc)-based civilisation might scornfully ask a similar question if and when post-chiropteran psychonauts first access drug-induced speckles of colour or jarring shrieks or whistles of sound – or perhaps when investigators recklessly explore a new methodology of mind-expansion by incorporating alien nervous tissue into their psyche. The chiropteran consensus wisdom might account the new phenomena weird but trivial – and inexpressible in language to boot. So why should any sane chiropteran mind run the risk of messing itself up just to explore such psychotic states? For our part, human ignorance of what it’s like to be a bat isn’t too unsettling because we know that bats don’t have a rich conceptual scheme, culture or technology. We are “superior” to bats; and therefore their alien modes of experience aren’t especially important. We don’t even give our ignorance much thought.
What is it like to be a bat? An empirical neural tissue insertion protocol to explore nature’s very own echolocation qualia from the comfort of your own home…
But latent in matter and energy – and flourishing in other branches of the universal wavefunction – are presumably superintellects and supercivilisations in other Everett branches whose conceptual schemes are rooted in modes of experience no less real than our own. I suspect that accessing the subjective lifeworlds of hitherto alien mind/brains will inaugurate a meta-Copernican Revolution to dwarf anything that’s come before. The textures of such alien minds are as much a natural property of matter and energy as the atomic mass of gold; and no less important to understanding the nature of the world. Needless to say, grandiose claims of new paradigms, meta-Copernican revolutions, etc, should usually be taken with a healthy grain of salt. I am loath to write such expressions, not least because I can imagine both the withering scorn of my hyper-rational but drug-naïve teenage namesake, and likewise the dismissive reaction of my drug-naïve contemporaries today. Such are the perils of a priori philosophizing practised by academic philosophers (and soi-disant scientists) unwilling to get their hands (or their minds) dirty with the empirical method. In each case, our ignorance of the intrinsic, subjective nature of configurations of most of the stuff of the world is fundamental. It’s an ignorance not remediable by simple application of the hypothetico-deductive method, falsificationism, Bayesianism or the usual methodologies of third-person science. If you want to find out what it’s like to be a bat, then you have to experience the phenomenology of echolocation. Knowledge-acquisition entails a hardware upgrade. A notional IQ of 200 won’t help without the neural wetware to go with it – any more than a congenitally deaf supergenius can hear music by virtuoso feats of reasoning alone.
But latent in matter and energy – and flourishing in other branches of the universal wavefunction – are presumably superintellects and supercivilisations in other Everett branches whose conceptual schemes are rooted in modes of experience no less real than our own.
I guess one deterrent to investigation of altered and exotic states is the thought that the novel phenomena disclosed “aren’t Real” – as though the reality of any phenomenon depended on it being a copy or representation of something else external to itself. I wonder if I lived in a world of Mary-like superscientists – smart monochromats who see the world in black and white – whether I would dare put on “psychedelic” spectacles and hallucinate phenomenal colour? And could I communicate to my Mary-like superscientist colleagues the significance of what they were missing without sounding like a drug-deranged crank? Probably not.
Literally Expanding Our Mind To Overcome Our Fundamental Ignorance of Alien Modes of Experience
So I reckon that we should, literally, expand our minds. If we do, how far should incorporation go? The size of the human brain is limited by the human birth-canal, a constraint that technologies of extra-uterine pregnancy from conception to term will presumably shortly overcome. Over time, brains can become superbrains; and sentience can become supersentience. Ultimately, should we aspire to become God or merely gods? My (tentative) inclination is that we should all become One [Andrés adds: see David’s Quora response on the topic of Open Individualism]; and not merely out of deference to my New Age friends. Separateness from each other is an epistemic, not just an ethical, limitation: a source of profound ignorance. For we fundamentally misconstrue the nature of other sentient beings, misunderstanding each other as objects to which we fitfully attribute feelings rather than as pure subjects. [Actually, the story is more complicated. If inferential realism about perception is true, then the sceptic about Other Minds is right, in a sense: the phenomenal people encountered in one’s egocentric world-simulation arezombies. But when one is awake, the zombies serve as avatars that causally covary with sentient beings in one’s local environment. So the point stands.] Yes, literally fusing with other minds/virtual worlds sounds an unattractive (as well as infeasible) prospect for the foreseeable future; and not just because of their lousy organic avatars. For we certainly wouldn’t want to Become One with a bunch of ugly Darwinian minds; and likewise, they might get a nasty shock if they tasted one’s own. Infatuated lovers may want to fuse; rival alpha males certainly don’t [unless one eats a defeated opponent, a form of intimacy practised in some traditional cultures; but this is a very one-sided consummation of a relationship]. However, perhaps the prospect of unification will be more exciting if and when we become posthuman smart angels, so to speak: beautiful in every sense. I have no hidden agenda beyond my abolitionist propagandizing; but on current evidence it’s likely we belong to a family of Everett branches that will lead to god-like beings. And thence to God? I’m sceptical, but I don’t know.
Mindmelding with other Darwinian creaturesis kind of a bummer sometimes.
Divinity takes many forms. What kind of (demi)gods might we become? Superhappy beings, I reckon, yes, but superhappiness in what guise? A unitary Über-Mind, or fragmented minds as now? At one extreme of the continuum, posthumans may opt to live solipsistically in designer paradises: an era not just of personalized medicine but personalized VR. [Would I opt to dwell with a harem of several thousand houris and become Emperor Dave the First, Lord of The Universe? And supremely modest too. Yes, probably. I’m a Darwinian male.] Occupying the middle of the continuum is the superconnectivity of web-enabled minds (via neural implants, etc) without unitary experience or loss of personal identity. Such a scenario is a recognizable descendant of the status quo whereby we are all connected via the Net to everyone else. This sort of future is the most “obvious” since it’s an extrapolation of current trends. Extreme interconnectivity is still consistent with extensive ignorance of each other, although expansion and/or functional amplification of our mirror neurons could magnify our capacity for mutual empathetic understanding. Finally, at the other extreme of the continuum, there is presumably a more-or-less complete fusion of posthuman mind/brains into a unitary collective: a blissful analogue of the Borg, but contiguous rather than scattered: there is no evidence spatio-temporally disconnected beings have token-identical experiences. It’s hard enough to solve the binding problem in one mind/brain, let alone across discrete skulls.
Emperor Dave the First, Psychonaut Lord of The Universe, Bliss For All Creatures Under the Sun
I don’t know which if any of these three families of scenario is the most likely culmination of life in the Multiverse. Indeed it’s unclear whether the third scenario, i.e. a unitary experiential Supermind, is even technically feasible. For there is an upper limit to the size and duration of the conjectural “warm” quantum coherence needed for unitary sentience; it’s difficult enough to avoid ultra-rapid thermally-induced decoherence in even a single human mind/brain, let alone a hypothetical global super-mind/brain. Is there a way round this constraint? In spite of the well-worn dictum “black holes have no hair“, I used to play around with the idea that blissful superminds lived on the ultra-cool “surface” of supermassive black holes. All the information content of their interior and information content at the horizon is smeared out across the entire horizon, allowing unitary megaminds of maximum information density – and maximum intelligent bliss: what Seth Baum aptly calls “utilitronium”. This conjecture needs more work. But whether conscious mind is unitary or discrete, I suspect that posthuman modes of existence will be based, not on today’s ordinary waking consciousness, but on unimaginably different modes of sentience. In addition, I predict that these modes of sentience will be as different in intensity from ours as is a supernova from a glowworm. Thus any speculative story we may now be tempted to tell about what life may be like millions or billions of years hence will of necessity ignore a fundamental difference between future minds and us. Human futurology omits the key evolutionary transitions ahead in the nature of consciousness – not only the ethically all-important hedonic transition to superhappiness that I stress, but other modes of sentience currently unknown. The discontinuity promised by any future technological Singularity – or soft Singularities – derives not merely from an exponential growth of computer processing power, but from inconceivably different textures of sentience. Actually, I entertain many bizarre ideas. The art is taking them seriously enough to explore their implications and testable predictions, but sceptically enough not to be seduced into believing they are likely to be true. And what about the nearest I come to a dogmatic commitment? Could the abolitionist project turn out to be mistaken too? I guess so. Yet at least the abolition of suffering is not a phenomenon we will live to regret.
Three families of scenarios for the culmination of life in the Multiverse: #1 everyone kinda doing their own thing in their little virtual worlds. #2 hybrid hive minds of hypersocial connected individuals who choose to retain their (porous) individuality. #3 God, a single mega-mind, that maximally bounds as much matter and energy into unitary superexperiences.
A society based on E-like consciousness would be an honest society of honest people.
Today, most of us lie and dissemble. We tell white lies and, on occasion, total whoppers. Most of us lie many times in the course of a day, whether to friends, family, colleagues or – as necessity or convenience dictates – to total strangers. Hiding one’s true thoughts and feelings as the occasion demands is second nature to outwardly civilised Darwinians. The few formal studies conducted into the prevalence of lying in everyday life suggest we tend to underestimate just how often (almost) all of us are guilty of outright fabrications, not to mention innumerable half-truths and evasions.
On a wider scale, deceit is institutionalized in political life. The record of human history to date supports the powerful intuition that deception will persist indefinitely in public and private life alike. For the evolved capacity to lie and deceive in ever more sophisticated ways has been genetically adaptive. Indeed, if the controversial Machiavellian ape hypothesis is correct, then a progressively refined capacity to lie and deceive – and conversely, a fine-tuned capacity to spot lies and deceit in others – may have driven the evolution of human intelligence.
It is sometimes said that life would be better if only we were honest with each other. More often, this value judgement is simply assumed. Life might be better, too, if we were more honest with ourselves. But given today’s corrupt genome, all such scenarios are impossibly unrealistic. Moreover, the effects of public openness about private feelings would frequently be catastrophic. This is because Darwinian humans entertain so many negative thoughts about each other that complete candour would wreck most contemporary human relationships. In a grim Darwinian world, one [E-less] person may, for instance, find another person boring and ugly. Yet there is commonly no advantage to either party in saying so. So the civilities are (sometimes) preserved.
Not all lying is self-serving. Very often, we lie to spare the feelings of others, as well as our own.
On MDMA/Ecstasy, however, subjects tend to become extraordinarily honest. People trust each other: MDMA indirectly triggers the release of oxytocin. Critically, MDMA-induced emotional honesty is matched by a subtle yet profound shift in perception: when “loved up” on MDMA, we all tend to seem fascinating and beautiful, both to each other and to ourselves. On MDMA, it seems natural to express these feelings spontaneously and demonstratively too.
Alas this marvellous state of being doesn’t last for more than a few hours. Potentially, the benefits of MDMA (and MDA)-assisted therapy can be much longer-lasting. But the peak experience of soul-baring empathetic bliss soon fades. Looking to the future, however, enhancements of E-like consciousness can in principle be indefinitely prolonged. By opting via gene-therapy to hardwire a neurobiology of E-like consciousness into our offspring, we could even lock in this perceptual and behavioural shift for good. If implemented species-wide, an enhanced E-like set of perceptual filters would make heavenly love for each other as natural as breathing.
This post-millennial vision is implausible. Right now, the notion of global E-like consciousness seems fantastical, especially if one isn’t loved up on MDMA. Yet the capacity to love everybody, and in extreme forms, to be in love with everybody, will be a technical if not sociological possibility in the age of mature biotechnology. In future, if we ever opt – pharmacologically or genetically – to implement E-like consciousness as one facet of world-wide mental health, then it may be psychologically safe to be totally honest. In the meantime, barring such enrichment of our troubled minds, it’s sometimes safer to lie through one’s teeth. Thus today the MDMA user is probably well advised to take a conscious decision, prior to dropping an E, not to disclose anything s/he would not wish to be known in the E-less state. Reticence on E can be maintained; but one can be reliably tight-lipped on E only with a fair degree of forethought.
Yet discretion is prudent not because an E-catalysed outpouring of the heart and soul is itself pathological. Selective reticence about (some of) one’s innermost feelings is wise simply because the repercussions of honesty back in the E-less world to which the user must return can be cruel; and because the elevated sentiments felt while on E often cannot be sustained in the cold light of day.
Of course, the prospect of worldwide E-like candour strikes the harsh Darwinian eye as grotesque – no less than the prospect of us all loving each other. More specifically, the option of becoming permanently loved-up invites the charge that E-like perception is systematically distorted. A notional society of loved-up E-heads, it may be alleged, would be in the grip of a collective psychosis. Sure, runs the cynic’s critique, loved-up Ecstatics intoxicated on MDMA may find everyone beautiful and fascinating. But so what? Even though MDMA is not a classic “hallucinogen” or psychedelic, the drug-induced perception of loveliness that MDMA creates is (often) false. For lots of people are really boring and ugly. A perpetually E-enchanted world would be a fool’s paradise populated by intellectually and aesthetically undiscerning simpletons. In an E-like world, we might indeed be open and honest; but we’d have nothing worth hiding.
This dismissive judgement doesn’t follow. If being boring or ugly were intrinsic properties of (some of) our fellow humans, rather than our emotional responses to the vicious (mis-)representations of Darwinian minds, then the charge of false consciousness, as it were, might be easier to sustain. But there’s no evidence that this is so. Our perceptual experiences have been shaped by natural selection, not to be veridical, but to help our genes leave more copies of themselves. Sometimes this (lack of) veridicality is fitness-enhancing; and sometimes it isn’t; and sometimes – as is arguably the case in the realm of attitudes expressing pure value judgements – there’s no fact of the matter either way. In any event, under the primordial Darwinian regime of natural selection, there has been great advantage in seeing genetic rivals, and indeed seeing anyone with whom one is not genetically identical, in a (sometimes) cruelly negative light. On the other hand, if it had helped our genes leave more copies of themselves, then men would typically represent women of, say, 80 years old as more sexy and fascinating than women aged 21; and this perception would be neither more nor less “correct” than the aesthetic consensus-reality of today.
Analogously, the enraptured mystic who can “see a world in a grain of sand, And a heaven in a wild flower” is not deluded; such perceptions are uncommon at present merely because it has been genetically maladaptive to occupy states of sustained mystical bliss. For in the ancestral environment of adaptation, it was typically more adaptive to see grains of sand as boring and neglect them. But today’s parochial (virtual) worlds are only one small set of mind-dependent creations in a vaster state-space of possibilities, not a timeless feature of the human predicament. Tantalisingly, thanks to biotechnology a wide range of life-enriching options will soon be on offer instead.
A tough-minded sceptic may respond: yes, beauty is in the eye of the beholder, but not all social perception is relative. Some people really are nasty and ill-natured by (almost) any criterion at all. And seeing them as anything else would be delusive. Granted, viewing each other in an often jaundiced light may be a product of our nasty little Darwinian minds, but surely that’s the point: commonly we just aren’t very lovable. If we are to be honest, then we should admit this – not gush effusively at each other like drugged-up hippies.
Herein lies the beauty of MDMA – and perhaps safer, sexier lovedrugs and more distant gene-therapies in the pipeline. MDMA doesn’t just make us honest. E-like consciousness makes us sweeter-natured. Even better, the idealised self activated by MDMA does not take the form of alien impostor, so to speak, but feels utterly authentic, constructed from elements of an idealised persona that we can’t live up to in drug-naïve life. If, in a hypothetical E-based society, everyone were constitutionally sweet-natured, then enriching our cognitive architecture would entail capturing this sweet-naturedness in our interpersonal perceptions. With E-like consciousness, emotional honesty and intellectual integrity can, in principle, go hand in hand. It is possible, but unproven, that ugly representations of ourselves and each other belong to a dark Darwinian world that we will shortly leave behind.
This prospect again invites scepticism. It can be argued that genetically engineering an entire population primed for indiscriminate honesty is not an evolutionarily stable outcome. An unfailingly honest population might seem prone to genetic invasion by mutant, quasi-sociopathic “defectors”. This game-theoretic argument may continue to hold in the future, as it has done in the past. Even with advanced biotechnology, runs this line of argument, perhaps only substantially egoistic well-being is feasible in any biologically realistic model of a globally superhappy society.
But once again, this overly quick reply neglects how ostensibly altruistic thoughts and behaviour evolved in the first instance i.e. for (genetically) selfish reasons; and how they are likely to proliferate explosively in the new reproductive era of designer babies. The proliferation of such admirable traits will accelerate not because our genes stop being any less selfish in the technical sense. For unselfish genes are impossible. Instead, an (E-like?) nobility of character may flourish in the impending era of so-called unnatural selection because when selection is no longer “blind” or [effectively] random, the [selfish] genetic payoff of promoting such “altruistic” traits can be higher. In the new reproductive era ahead, when genes/allelic combinations are chosen by (partially) rational agents in anticipation of their likely behavioural consequences, parents will plausibly exhibit a strong preference for offspring with genotypes that promote such (partially) heritable traits as honesty and “lovability”. These nicer traits may then flourish at the expense of alleles that predispose to a nastier disposition. After all, who wants to devote their life to raising nasty kids?
Needless to say, we don’t know whether our genetically enhanced descendants will ever have E-like perceptual filters to their consciousness. We don’t know if posterity will lie and cheat as much as we do. We don’t even know whether they will be fundamentally happy, or assuming they are indeed innately so blessed, whether their well-being will take an egocentric or empathetic guise, or express modes of flourishing unimaginably different from anything accessible to conscious mind today. So perhaps the enticing scenarios for our transhuman descendants touted here are all just wishful thinking masquerading as futurology. But whatever the future holds, by taking MDMA we can already, fleetingly, access states of consciousness richer than our brutish Darwinian mindset normally permits. A fundamentally honest society, prefigured (perhaps) in a communal MDMA love-in, is not self-evidently ethically inferior to a society founded on never-ending lies and deceit – or a society driven by competitive displays of consumer consumption. So at least as an intellectual exercise, it’s worth investigating the policy-option of locking in the biochemical substrates of E-like honesty for good.
DMT Experience Report — Learning the Nonlinear Wave Computing theory of subjective experience and internalizing the Symmetry Theory of Valence (originally posted in r/rationalpsychonaut by ClarifyingCard).
This was a sub-breakthrough experience with firmly-set “intellectual” (integrative) intentions. So I wouldn’t really call this a trip report, but an experience report. It’s a little more in the direction of a freeform essay. Working through this experience to translate it into written word is proving very fruitful for annealing what I’ve learned, so I hope it can provide some insight to others. Contents include my real-time integration of QRI’s “nonlinear wave computing” model of subjective experience, and some explanatory applications. I also firmed up my epistemological relationship to the Symmetry Theory of Valence during this experience, so there are some insights integrating these with technical meditation & gender transition.
I hope the length doesn’t render this inaccessible, as I feel that there are many genuinely deep insights here. I’m not the type to typically write reports on experiences, but consuming lots of QRI content has seriously energized me! There’s this feeling of “Finally! People are doing the top-down neuroscience that I’ve been quietly building for years in isolation! People are seeing psychedelic experiences as legitimate tools for investigating the nature of the mind!” So, I’m feeling a drive I haven’t felt in a while, a drive not just to consume information & integrate it acausally, but to contribute & collaborate.
Last night I sipped on a sizeable amount of DMT over the course of a few hours. I probably took over 20 hits from the vape overall, paced gently. I wasn’t specifically striving for a breakthrough, though I left open the possibility, and in fact I was deliberate to keep it sub-breakthrough for the first phase of the trip, since I was trying to use DMT to integrate information content from a video.
To me, coming to DMT fixated on a breakthrough feels like entering a relationship with a striving fixation on sex, or entering sex with a striving fixation on orgasm. So, much like taking your time to get to know someone intimately, or moving through a sexual experience without pushing or striving to let it blossom on its own terms, I’ve been flirting with & getting to know DMT on an increasingly deep level over time. This was the first time I’ve really leaned in & let it show me where it wants to take me.
(“wants” in terms of descending energy gradients, not in anthropomorphizing way. This is a central thread of this experience, so more on this below.)
So, I have not broken through yet; this definitely fell on the side of profound insight & bliss. I’m a deep subscriber to the theory of Neural Annealing, and DMT is so high-energy that metaphorically speaking it felt like pure, elemental annealing; anything my mind turned to, I could understand so crisply, with ease & immediacy, like I’m just letting my representations fall into parsimonious (low-entropy) resonant modes, the local minima that my conceptions have already been swirling around.
I also subscribe to the Symmetry Theory of Valence — well, my epistemological relationship to it has been a little fuzzy or hesitant, being sympathetic to it but not yet feeling like it deeply “clicked”, but after this experience, I not only “get it”, but I’ve felt, intimately, what it’s like to watch it play out in real-time. So that process of “spontaneous understanding” of the above paragraph, the symmetrization/entropy minimization felt really, really good. A truly profound bliss of methodically massaging out any point of tension in my representation field that my attention happened to rest upon.
I also want to point out that it didn’t really quite feel like the positive (additive) happiness of e.g. eating the candy bar you went to the store for, it felt like a negative (subtractive) happiness — in other words, relief from suffering. Very Buddhist in flavor, even at just the most basic level of Buddhist theory, the Four Noble Truths. In other words, the dukkha of the Three Characteristics. I’ve now got this idea in my head of maybe identifying dukkha with the mental tension that’s smoothed by annealing, to some degree at least. That correspondence is a space I’ll be playing in for a while, I can see.
So, here’s the actual report.
Genetic heritage: 39% Scotland, 33% England, &c.
Sex/gender: Trans female (late-stage, meaning enough years of estrogen & social transition to have largely reached mental & physical equilibrium in terms of gender/sex characteristics)
Tremendous experience over 8 years with 80+ different psychedelic/dissociative/otherwise acutely psychoactive substances, with a heavy focus on dissociatives. Sizeable understanding of contemporary technical meditation and Buddhism (my understanding is significantly stronger than my actual practice hygiene). Avid consumer of QRI content. History of engagement with Less Wrong-style rationality. Undergraduate education in math & physics, supplemental education in technical writing, linguistics, analytic philosophy (formal logic, philosophy of language, metaphysics, &c.).
Despite my drug experience, I haven’t used DMT proper before. Before this XP, I dipped my toes in the water with 3-4 puffs of this cart over a few hours about 2 weeks before. A few times over the next 2 weeks, I took a few intermittent puffs to continue feeling it out & acclimating.
Two phases here: first on my couch processing a QRI video, 1 on my bed in a mindset of play & exploration.
XP Phase I
Setting: ~930p. On my couch, comfortable. Full lighting. No music.
For a few months, I’ve been ramping up my consumption of QRI content, technical meditation dharma, info about/reports on psychedelics, etc. Aside from general interest, I’ve been mentally preparing myself for a DMT breakthrough (my psychedelic experiences having waned in the past few years, and DMT being such a crown jewel of psychedelic strength/power).
I’ve had the idea to take solid but sub-breakthrough hits of DMT while attempting to integrate some QRI content. The video I chose was this:
I’m thrilled to say this was a great choice & fruitful exercise. I’m going to talk a lot about Andrés himself & his video style; I hope it’s not too effusive & doesn’t come across in a parasocial sort of way. It’s more like a walk-through of the subjective experience of what I happened to be doing, a snapshot of how it felt for my brain to process & operate in this state. It was very easy to feel what facets of experience were positive or negative, like my mental model of my valence system was in crystal clarity & intuited with immediacy. This is why this experience also had such an annealing effect for STV on me.
First of all, I was struck by how crystal-clear his vibe comes through in these videos where it’s just a single take of him talking into the camera for an hour! For the record, I’m saying nothing teleological here; no clue how much of this has been thought through explicitly. When I first started watching them, I was like, this could benefit from some cuts or superimposed visuals &c., but over time I’ve grown to deeply appreciate the style. The exact reasons why crystallized during this experience. It’s because it’s an extremely directed, one-pointed style, and it’s also more faithful to real life. For these reasons you can synchronize your mental representation of the content very deeply with the content itself (i.e. you can model Andrés’s attention with high fidelity, so as he goes through the material clearly & methodically, so are you). There’s no echoes of practice or rehearsal like an academic lecture, and there’s no attentional context-shifting that would be demanded by video cuts or superimposed visuals (though having experience with physics simulations & wave dynamics, I’d love to see some simulation visualizations of toy models exhibiting some of the wave dynamics in play here sometime). Instead, it feels more intimate in a way, like the feeling of someone in real life patiently teaching you a complicated concept 1-on-1. You’re watching Andrés think through material he’s familiar with in real-time. You can even see him spontaneously understand & explain new connections as he works through the existing material, and since your attentions are so synchronized, by watching him demonstrating the explanatory power of these models, you’re learning what it feels like to wield these concepts to refine something else into a simpler representation.
It’s not just the DMT that helped me understand this I think; poetically, the content of this specific video was very relevant. Later on in the video, he mentions the notions of “Metronome Quotient” & “Entrainment Quotient”, which could be seen as a kind of schematic for understanding the general process of one person transfering information, emotion, or other mental “vibe” complices to another. Knowing what I know about harmonic dynamics from physics, this is very intuitive. When conditions are right (person A is a suitable transmitter, person B is a suitable receiver, attention is localized favorably) — i.e. when the process works — it feels very similar to something like orbital resonance (which is why Jupiter’s moons Io, Europa, & Ganymede have orbital periods in the ratio 4:2:1 — here’s a Steve Mould video explaining this phenomenon). It’s an application of the “soap-bubble” energy-minimization principle: deviations from harmonic equilibrium inducing restoring forces to drag the system into low-entropy resonant modes.
Something else I noticed is Andrés’s emotional/hedonic vibe. He’s always got a smile, on his mouth & in his voice, you can tell that he’s just thrilled to understand this stuff & thrilled to be able to break it down for a willing audience. First of all, obviously this affects the valence of the experience of watching the video, just like smiling when you’re on the phone eases social friction. I think this emotional entrainment can bootstrap informational entrainment as well, by kindling or contributing to overall synchronization, which is neat. It’s intuitive to me; I already “knew” this because walking people through conceptual understanding, processing difficult experiences, &c. is a general passion of mine, and emotion sync is a big part of doing that effectively.
This power to deeply synchronize attention (acausally!) seems like really powerful way to integrate information. It’d have to be in favorable conditions — written word is right out, most likely. Low-stimulus density is important; you want the extraneous setting details/audiovisual landscape to be easy to ignore (to let fade from salience). I think being able to see facial expressions, posture changes, gestural communication, &c. is crucial to be able to really settle in to the entrainment (this is also true in real life — I have no idea why so many people seem almost blind to body language!). Then, by walking through the content in a deeply synchronized way, you know what it feels like to believe it, to synthesize with or wield it against other concepts. That little harmonic signature, that vibe, is there in your mind, ready to be cultivated or dampened by whatever other representations brush against it.
I should also say, I had lots of visual effects during this time of course. Strong tracers, lots of symmetry extrapolation on surfaces. Tons of shimmering on the edges of objects. When I was especially high, I noticed this really cool effect of lowering visual resolution, like a pixelation effect, but overlapping circular blobs of color & texture. They would resolve if I attended to the region. It felt like the corresponding regions of the visual cortex architecture were too energized to be localized properly, blurring/fuzzing of the wave activity translating to decreased specificity in the encoded content. Really neat. The visuals weren’t something I wanted to work with for the moment, so I let myself just enjoy them instead of striving to analyze or categorize.
PsychonautWiki seems to catalog this as environmental orbism. Interesting that they associate it primarily with dissociatives — I have not experienced it on dissos (or anything else). I wonder if there’s something Fourier transform-ish happening with the visual cortex activity, like higher-frequency activity dominating the encoding — if so, it could be thought of as a sort of inverse of symmetrization. No idea, will think about it.
Anyway, I watched the video for a while, frequently backtracking to process content carefully. Eventually it started feeling laborious, so I moved to my bedroom.
XP Phase II
Setting: ~11p. On my bed, very comfortable. Low purple mood lighting. No music.
CW: Some light talk of sexuality.
I wanted to make some time to play with the drug in a very soft, low-stimulus environment. So I just cleared my bed & spread out the top sheet layer, a lush fleece blanket, flat across the top. The space is full of pleasant, comfortable-vibe stuff, so on one side I was enveloped by super-soft blankets & pillows & stuffed animals, very pleasurable. Very deliberately setting an easygoing, pleasurable, sensual vibe for the drug to energize & amplify.
I started taking more hits, just resting comfortably on the blanket to see where it would take me. I just let myself frolick, enjoying the pleasurable touch sensations of my environment, rubbing my hands & legs against the soft surfaces, massaging my inner thighs, feeling out the effects it had on my muscles & sensory processing. I noticed the way my muscles subconsciously started to tense & tighten in anticipation of a hit, and then as the DMT washed through my mind, noticed how it smoothed & blurred & dissipated that tension & the angular mental prickles associated with it. I did a lot of rhythmic contraction & release for various muscles, just letting myself enjoy how relaxing it felt to let it go. I carry a lot of tension in my inner thighs (especially common for girls), so getting deep into the tissue & massaging it out was immensely pleasurable, almost orgasmic at times.
This made me think a lot about the distinction I was drawing earlier, of what I guess I’ll call “positive” vs. “negative”, or “additive” vs. “subtractive” pleasure. This was very much subtractive pleasure, which could maybe be accurately characterized better as “relief”. In other words, nirvana-wards.
I decided that I was in a good state for a breakthrough. I wasn’t sure whether it would happen, since my acute tolerance was probably increasing, so I set the intention that I wasn’t striving for it to happen and that it would continue being a wonderful XP if it didn’t. So I took several (3-4) puffs in succession and lay back to watch.
Here, I noticed a some decoupling of drug effects. I was still getting visuals from each hit, though the open-eye effects were a little less intense, and the CEVs perhaps more. I was still getting positive-valence mental effects — bliss, equanimity, parsimony, &c. However there was a dramatically lowering of that “roller-coaster” feeling, the overwhelming-ness, the sense a drug has seized your experiential field & is now in charge. It’s possible that this was due to me simply becoming more comfortable.
However, the missing qualia is a pretty somatic one, so I think it’s probably acute tolerance attenuating different effects at different rates. Is DMT norepinephrinergic at all? Or is this an endogenous NE effect, or not related at all? Unsure, will research later. That’s a neurochemical I don’t have as much of an intuitive feel for as much as serotonin/dopamine/GABA. Also I should get to know glutamate sometime. Maybe it’s more of a “roller-coaster” feeling because you’re feeling the pull of a novel attractor.
So, a breakthrough didn’t happen; I think that feeling is probably integral to a breakthrough (though I’m speaking from ignorance for now). But I did get huge waves of bliss & felt my all of my mental representations get highly energized. This felt “hyperbolic” in the sense of there being “too much” to fit neatly in onto the mental workspace, so things start jumbling & intersecting and “space” itself expands into itself to accomodate. This is on the level of conceptual representations, so what exactly “intersecting” and “space” mean is left unspecified.
Here’s 2 tangential paragraphs about this. I’ve had this effect before, especially on 4-AcO-DMT and other 4-subbed tryptamines — most extremely, on a truly stupid dose of 160 4-AcO-DMT several years ago, combined with a heavy dissociative I don’t recall (perhaps diphenidine). Never do this! This was many, many years ago, before I had my relationships/career/gender transition/life together, when my thirst for spiritual revelation & relief was matched by my thirst for annihilation & urge to self-harm. Every mental concept just got hopelessly jumbled together and I couldn’t parse a single aspect of my experiential field. It overtook [my model of] my body & external reality, violently smashing together and shredding them and blending them into uncountably many infinitely thin, infinitely long threads all furiously tangling and colliding. There was a sensation of being flung & pulled along this sharp, fast stream along with all the other shreds of my world. As high-entropy a state as I can imagine.
In other words, the entire modeling mechanism of reality, inside & out, underwent a catastrophic system crash. It was immensely physically painful — I felt every bit of physical reality smashing through each other — and it collapsed into this extremely dissonant state with very few experiential components: a 1-frame flashing of pale green & red, an unbearably loud Hypnotoad-esque droning, and sheer unimaginable physical pain. This went on for subjective eternity — to abuse some math notation, I had this intuitive, unshakeable knowledge that S(t + Δt) = S(t), period. I realize now that I was deep, deep in a hellish & steep local minimum. Perhaps you could consider this a “hell realm”. Combined with the “holing” effect of the dissociative, I think this could fairly be considered a seizure-like state. I’m not sure if I was physically moving in reality, as I didn’t have any thrashing marks & I was alone (don’t do that!!), but I do think I wet myself a little. It was one of the worst eternal moments of my life. Walking through this experience with ~5 years of learning & growth behind me, writing this out has actually helped me understand the experience a lot better, so forgive the tangent. Come to think of it, STV has a lot of explanatory power w.r.t. why this was so dysphoric & traumatic, lots of little clues sprinkled in here — my representation system smashed into a catastrophically high-entropy, short-term-unrecoverable state of unfathomable dissonance, inducing physical & psychic agony.
Anyway, back to DMT.
After those 3-4 hits, maybe another part of why it wasn’t overwhelming was related to the notion of “entropy sinks” mentioned in the DMT + hyperbolization video above. I was getting enormous energization of all my representations, but I had no difficulty in skillfully directing them, in applying them to existing mental & physical tension points & smoothing them out, so there was no runaway accumulation. Symmetrization was also very dramatic in CEVs, planar hyperbolic geometries all interweaving at different angles, and the experience of this geometry was itself immensely blissful & high-valence, another strong point in favor of STV. I’d like to strive for brighter, more defined CEVs soon — if I had looked for them earlier, I think they’d’ve presented.
I then took some time to play around with & appreciate my body some more. I let myself explore my body & just revel in my love for it. Lots of transition-centric thoughts here. I played with my breasts, just lightly rubbing & poking them, feeling them jiggle, reveling in how good & right it felt that I had finally grown them after all this time. I felt along the curves of my hips, groping & squeezing, reveling in how good & right it felt that I have this deeply estrogenic body & mind. How, like, over these years I’ve finally found myself falling into the attractor of this cute, bubbly, exciteable, empathic girl I’ve always been meant to become.
I remembered feeling the slightest inscrutable tugs towards it, all those years ago. I remembered blundering around in the dark trying to interpret those gradient descents towards peace with my identity & body. I remembered starting to discover, reveal, & construct this second “persona attractor”, finding this spark of hope & understanding & rightness that I would kindle & cultivate over the coming years. And I remembered the moment I felt myself at the inflection point between the two local minima, the realization that the I could just let myself fall into it, and the immeasurable relief washing over me. I’m nearly in tears recounting this to you, contextualizing this deep consonance & harmony I feel, realizing just how much literal blood, sweat, & tears were demanded of me to achieve it.
I think I annealed a deep understanding of the nature & valence structure of gender transition (at least for my personal case study). It’s not like this isn’t something I’ve thought about in intricate detail for years, so I’ve already earned a very clear picture for myself, but it’s even crisper now, such a simple story once it clicks. STV honestly seems to have tremendous explanatory power w.r.t. gender transition, something I’d like to think & write about more in the future.
I also played around a lot with my representation/experience of sexual pleasure, which I don’t need to get into toooo much detail about, but it was incredible playing around in that space. One weird thing about my mind is that I kind of have a mental “button” wired up for sensual, sexual, submissive pleasure. In other words, I can just push the button whenever I want (I have dissociatives to thank for getting this circuitry wired correctly) — I can feel this submissive pleasure at will. It’s especially effective if I fantasize, so I spent some time letting myself revel in fantasies about various partners of mine doing various things to me, letting the vividity of the feelings wash over me. This wasn’t especially, ah, “intellectual” work, so I’ll leave it at that.
(Side note: I theorize a lot of the “attainments” of technical meditation essentially come down to programming buttons like this. I’m thinking particularly of the brahmavihara (“divine/sublime abodes”). They’ve been conveyed to me as like finding a housekey, so that you can enter anytime.)
Here’s another phenomenon I noticed during this period. A few times I felt a different piece of neural machinery start to whir up — specifically this notion of “self-consciousness”, what I would conceptualize as the submodule of your reality model responsible for modeling the way others would model you back. In other words, I felt this tugging from my self-consciousness engine, nagging with questions like “Don’t you look ridiculous, writhing around alone in your panties? Aren’t you being frivolous, frolicking in pleasure without any thought to intellectual work? What would <Person X> think if they saw you like this? Do you really deserve to consider yourself cute?”
What I’m trying to point out with this is that I found it extremely easy not to engage with this submodule. I could simply fail to regard it, not energizing that representation. Politely say “no thank you” to that mechanism & gingerly place its suggestions on the ground. In the language of NLWV, I noticed this perturbation, but I let it play out & be gone instead of batting down the ripples of the pond. Very anicca-flavored protocol, very familiar to me from meditative experience.
I found I had this ability with all sorts of mental mechanisms. I’m generally mindful of & moderately good at this, but it was cranked up to 11. I had great control over which facets of experience I did or didn’t engage with. If I had a thought about work-related stress, or guilt over lapses in my exercise hygiene, or anxiety about my thumb (which has a damaged ligament), I could so easily say “It’s not skillful for me to engage with & feed this story right now. Now’s not the time.” Strong equanimity. In this sense, I felt ease with & authority over which representations composed how much of my awareness. This is one sort of skill that samatha meditation cultivates, I think. It makes me realize how much I’ve slipped w.r.t. this skill over the past few years, once my life started going well & started growing more complacent.
So, in that moment, I found it easy to cold-shoulder those nagging feelings tugging me out of animal-pleasure-mind. I was able to let myself indulge in the luxuries I’ve cultivated for myself, without shame, which is actually really hard for me usually. I struggle with strong guilt about deserving any success or happiness I achieve. This is something I know I need to work on — being blissful when it is skillful to feel bliss; suffering when it is skillful to suffer.
Speaking of that equanimity, I’ve made a lot of progress towards “skillful sex” (lol), sexual dysphoria being a central theme of my journey from androgenic to estrogenic libido. Allowing your mind to cloud is always a great way to derail sexual pleasure or orgasm, so I’m happy to pick up more skills here.
Anyway, after a while of this, it felt like a good time to pack it up & let the afterglow run its course, starting to integrate the experience. So I put on some music (Strange Diary by Psychic Twin), lay down, & chilled for a while, eventually turning on a light-complexity video & eating some snacky food (which I typically avoid). I took 0.5 mg clonazepam to help still my mind. This XP kept me up till about 2am, but once I lay down to sleep, it didn’t take too long.
[T + 1 day]
I awoke & got up with ease, which is unusual for me. Perhaps residual stimulation combined with the benzo wearing off during the night, but this is also a known fruit of metta meditation which I’ve cultivated for long periods in the past, so this is something I’ll keep an eye on next time. Metta is something that I’ve practiced skillfully before and it’s at the top of my priority list for improving my meditation hygiene.
Mentally, I feel good. I took my standard 10 mg adderall & 300 mg gabapentin after waking, and I’ve had the energy & focus (and desire!) to write this report, which has taken several hours lol.
I do also have this sensation of being drained, too. It’s hard to explain because it’s not really valence-negative or preventing me from action. It kind of feels like a flatness; my closest approximation is not a recreational drug or crash but how I feel if I’m late with my estrogen injection. But in any case, I do know I need to have patience with & take care of myself today.
Damn! This bliss-stick is extremely powerful — not just in terms of how powerful its psychedelic grasp is, but in terms of the applicability of that power. I can see DMT helping me smooth out all sorts of specific (tactics-level) things about my life, and deliberately integrate all sorts of content, in addition to the sheer spiritual blastoff effects. A central theme in this XP is that feel of rounding out “angular” points of tension in mental representations, slipping down those parsimony gradients, massaging the joints of your mind.
I do get the strong intuition that this is a substance to be taken seriously. I won’t be using it casually… (well, for the most part. We’ll see). It’s funny to me that I tried so many drugs so many years ago before finally trying DMT, but I’m honestly glad I’m getting to know the crown jewel at this point in my life, with many different avenues of life experience to synthesize for interpretation & integration.
My cart is running fairly low. I’ll be getting more. I think if I had really gone for it right away, I would have had a breakthrough, so I’ll probably go for it soon 😊
Related trip report by Cube Flipper (pseudonym of an anonymous reader):
Vaping the Genderfluid: Exploring Gender Identity on DMT
Some background on me: I’m in my early thirties, AMAB, somewhere on the autism spectrum (which mostly manifests as skin sensory issues), and a long time Qualia Computing reader.
Sometime last year, my “egg cracked”, to use the parlance of our day. I’d read in the past how autism and gender dysphoria were heavily correlated. I revisited events from my past and decided it was worth exploring whether or not some of my experiences could be explained by gender dysphoria. I suspected that leaning into a more feminine gender identity might feel more comfortable and help me to “vibe” better.
I shaved my legs, got my ears pierced, and started adopting a more feminine identity internally. This felt not unlike flipping a Necker cube on myself from masculine to feminine. I figured out how to see a more female face in the mirror. I started to move differently. I experimented with my voice. I would mostly do this in social settings, though I’m not sure how noticeable it was from the outside.
I even spent three months on estrogen at one point, hoping that its use would help with my sensory issues (it did), before discontinuing its use for a number of unrelated reasons. The phenomenological effects were too numerous to go into detail here; I hope to write up a detailed “HRT trip report” at a later date. Long story short, I found estrogen to be anti-dissociative – like the opposite of ketamine (this assessment is informed by Zinnia Jones’ writeup comparing the effects of HRT with Lamotrigine). My senses felt more tightly integrated – less skin sensitivity, less “noise”, less annoying prediction errors – it was euphoric.
However, my gender identity still felt in flux, unstable. I wasn’t even sure ‘identity’ was a real thing – what is the qualia of identity?
Anyway, I recently gained access to a DMT vape pen, and have been using it on a daily basis to perform a low level annealing on myself, usually in the mornings after a bit of exercise.
I should describe my practice: I lie down, remove any uncomfortable clothing, and ensure my body is relaxed and in a symmetrical position with no muscles under tension. I take one or two puffs on the vape pen – not enough to see more than faint visuals – but enough to feel the bodily vibrations arise, settle, and crystallise throughout my body. I should be clear that my gender identity was not the focus of these experiences, high valence and annealing was.
I am a believer in Leharian force fields: Our sense of touch, bodily awareness, and space is embedded in something like a three-dimensional vector field. As we experience various stressors throughout our daily lives, various contractions, foldings, and distortions can work their way into the “force fields” which guide the way we move and the way we direct our attention. When I smoke DMT like this, I sometimes feel these contractions unfold themselves. This can be kind of unsettling at the time, but in the wake of these experiences I notice my awareness is more expanded and I feel I am navigating a much smoother, less crumpled “possibility space” as I go about my life. Notably, these “unfoldings” don’t tend to happen a second time after vaping DMT again afterwards.
Additionally, colours felt more vivid, and my senses felt brighter – not unlike how I felt on estrogen!
I continued this practice for perhaps a couple of weeks. Something I began to notice was that I was no longer flipping the Necker cube on myself; I was no longer bothering to lean into the feminine identity I had been experimenting with in social settings.
I theorise that the annealing process had drawn my self-model – a giant tree of priors – back towards the stable attractor of my pre-existing masculine identity. Imagine tuning the parameters on a slightly distorted Sierpinski pyramid, bringing it into alignment with itself. I felt comfortable with my masculinity again.
I hope nobody misunderstands me, I don’t mean to say that if you are transgender DMT can draw you back to a pre-transition identity. Quite the contrary, I think DMT can grant you the bandwidth necessary to assess which identity feels most internally robust to you. It’s quite likely that estrogen also can give you the boost required to explore and stabilise your sense of identity.
I had fun exploring my feminine side, and there’s parts of that experience which still stick with me; I still wear earrings and I still shave my legs (because it feels good… and it helps deal with sensory issues). I may yet return to these experiences someday.
By an anonymous reader (this was sent by someone who was formerly deeply skeptical of the Symmetry Theory of Valence. The experience described below made them reconsider QRI’s explanatory frameworks and paradigms. In their own words: “[this experience I] recently had made me think “hmm so maybe there _is_ something to the STV”).
There was a sequence of going back into old experiences, each of them somehow positive or negative. The very earliest one that came to mind was a memory of my mother talking to me with love and delight when I was maybe one year old. There was a sense that my mind and body had been in a particular kind of position when that had happened. Ever afterwards, they had been trying to shift themselves back into that same position, on the theory that the same internal configuration would recreate the same external environment and recreate the same experience of being loved.
There was a sense of the bodymind holding a pattern that was a snapshot of that moment of love, and that the bodymind had been trying to also align the external world into the same kind of a position, out of an understanding that the pattern could only be completed – the puzzle piece matching the rest of the puzzle – if the external world provided the right fit for the bodymind’s internal configuration, letting them interlock in the way that would recreate the old pattern.
In the moment of completely seeing this, there was an understanding of the wisdom that the stuck pattern held – it had correctly seen and recorded a facet of reality, of what I had been like and how that had gotten me love – and also of the fact that its vision had only captured an incomplete facet, with it being impossible to go back to being a baby and replay the same experiences.
As this was seen, seeing the pattern that the stuck energy had been trying to complete caused it to be completed, the parts interlocking once more. There was a sense of the stuck energy pattern being released and melding back into a pattern of universal harmony and love that could be felt in the body. There was an understanding that the stuck pattern had previously acted as a constraint, trying to repeatedly pull the bodymind into a particular configuration whenever possible in order to recreate the original harmonic pattern, when the harmonic pattern had actually been available all along.
Something shifted and the legs felt like they opened and spread out, a pull relaxing that the mind hadn’t even known was there.
There was a sense of tapping into the universal harmony that could now be felt in the body, as a stream of energy trying to run up from the root chakra to the top of the head. As the body tried to upright itself to align with the energy, it found more stuck patterns interrupting the flow, each of them associated with a past experience and a particular configuration of the bodymind that was at odds with the one that the stream was trying to upright the body to.
There was a seeing that the bodymind’s configuration would affect the bodyminds of the people around it, all other people also moving in a constant process of trying to recapture particular configurations, trying to pull their environment into shapes that would complete specific patterns. In seeing this, there was a sense of testing possibilities. If this bodymind wanted to upright itself, what positions would that pull the bodies of others into? How would those positions constrain this body’s positions, and what was the shape that it would be pulled towards in turn?
Each of those considerations brought up a new pattern of stuck energy, a time when the bodyminds of others had been in a particular position, and this bodymind had learned to adapt or avoid a particular position in response. Whenever such patterns were found, they temporarily turned into reality, with the bodymind reliving the experience and seeing both how the pattern held within a piece of wisdom – a true fact about what reality had been like – and how that pattern was at the same time incomplete and unintegrated with the rest of the bodymind’s knowing.
Sometimes that lack of integration caused the pattern’s understanding to be a mistake overall. There were situations when an energy pattern had been scanning for signs of others reacting negatively and stored that as the primary interpretation of the experience, seeing only that and missing out on the way that the thing had been too minor to matter, or missing out on the way that others had been able to see the positive aspects as well.
There was a sense that the act of trying to assume specific configurations required selectively taking in information, so as to not see things that would destabilize the desired postures. There was a sense that the content of consciousness gets selectively filtered so as to create particular mindstates, to allow certain configurations to be reliably recreated.
There were fears around the possibility of being seen, a sense that others would not necessarily take well to a bodymind that was standing upright, and would try to bring it back down. There was a sense that the configurations of their bodyminds had constantly been pulling this bodymind back into more cramped positions, as a way for it to stay safe.
There was a sense that many of the configurations the bodymind has been trying to contort itself into have been physically impossible, different people requiring different physical positions that have been impossible to satisfy at once. There was a thought that it’s no wonder that this bodymind has been grinding teeth at night, given all the contradictory expressions that the jaw and the face have been trying to take at once.
There was also a sense of how some other people’s erratic behavior had been a result of them trying to twist themselves into impossible sets of overlapping configurations. There was a sense that bodyminds will allow the tension of the physically incompatible postures to tear themselves apart, so that different parts of the whole can get split off to adopt different postures at once.
There was a sense of people occasionally catching from the corner of their eye a glimpse of something that a part of them thinks they absolutely cannot be allowed to see, their bodymind instantly making a sharp angle to rotate away from the sight of it and blocking all line of vision, in a single movement of pure terror.
There was a perception that despite everything, the positions of other people didn’t need to matter, and that if this bodymind could tap into the universal resonance of harmonious energy, then that resonance would pull at the body stronger than any other bodyminds can.
There was a sense that if the bodymind tapped into the universal resonance, it wouldn’t need to contort itself to others, but would rather dance together with others who were part of the same resonance, standing effortlessly upright at all times if it so desired.
The bodymind tries again to align with the resonance, to find a stable flow of energy going up from the pelvis through the body.
As stuck energies stored in different parts of the body are released, those parts test whether the rest of the body is capable of holding their full energy. The body parts trash against their restraints, then relax as they become assured that it is safe to do so. Waves of laughter and contented sighs bubble up through the system, a flavor like warm pleasant honey.
There’s a seeing that all the different holds and stuck energies have been attempts to capture the universal resonance and that the way to relax them is to lean into them until they meld back into the resonance, each of their energies containing a fragment of home that shows the way back.
As one leans into them they each become more like reality, are reality, and then there is a recollection and recognition of their essential truth as it’s merged into the whole. Each such merging allows one constraint to be released, for the dynamic system that is the bodymind to move more fluidly between positions, no longer forced to twist and contort itself into a particular rigid shape whenever it comes near to that region of configuration space.
Rather it can do what bodyminds exist to do, weave a smooth and graceful path between configurations that make sense in any given situation, dancing in a way that still repeats specific configurations but with a fluidness that is every human’s birthright.
To have too many constraints is to be torn apart; to have no constraints is to be a newborn incapable of action; to have just the right amount of constraints, pulling the bodymind into configurations that are the right expressions of its essential self, is to be a mature and competent adult.
As this happens, it is as if resonance patterns spread across the body, connecting parts that were previously disconnected. The feet start drumming together, remembering that they are brothers who can do their own thing. The throat spontaneously joins the chants and the song of the people around. The pelvis finds more of its energy, though large parts of it still feel blocked off.
As constraints are dropped and the bodymind manages to better tap into the universal harmony, it begins looking for a new shape, one that would be harmonious both with the universal resonance and the bodymind’s own pattern of energy. Parts of the body try tuning themselves into the song and music and try what it’s like to be in harmony with the universal resonance, what it’s like to generate their own resonance patterns that are separate from the universal resonance but harmonious with each other, how to create something of one’s own that combines with that which is not one’s own. The bodymind explores a role and an identity as a bard-shaman of earth, song and myth, sees where parts of that would fit and where they would not.
There is a sense of harmonious delight and love, of everyone in the room being connected to the same universal resonance that is pulling everyone together, each of them also contributing a piece of their own unique essence into the whole. There is an experience of seeing this bodymind from the outside, and a feeling of it being beautiful and lovable. These new patterns are absorbed into the bodymind to act as the foundation for a new way of being.
Healing Trauma with Neural Annealing might help explain this quote: “There was a sense that the act of trying to assume specific configurations required selectively taking in information, so as to not see things that would destabilize the desired postures.” In particular, note the proposed duality between physiological dissonance and resisting information discussed in that article (special emphasis on “denial”).
Buddhist Annealing: Wireheading Done Right with the Seven Factors of Awakening (video). This might help explain: “As stuck energies stored in different parts of the body are released, those parts test whether the rest of the body is capable of holding their full energy.” Namely, that one key aspect of equanimity is increasing impedance matching between various parts of the nervous system so that one part can process the stress stored in another one.
Non-Linear Wave Computing: Vibes, Gestalts, and Realms. This video provides a conceptual framework capable of making sense of “stuck patterns” that “need to be completed by environmental circumstances”. In brief, these are stored non-linear patterns of resonance that require their oscillatory complement in order to become harmonious. Dissolving them allows you to instead rely on the natural harmonics of your nervous system and thus to not be dependent on external circumstances for positive valence.