The quote above comes from a lecture Richard Feynman gave in which he talks about the challenges and opportunities of studying and interacting with the world at a very small scale. Among other things, he touches upon how gaining access to e.g. a good-enough electron microscopes would allow us to answer long-standing questions in biology by just looking at the thing (cf. Seeing Cell Division Like Never Before). Once you start to directly engage with the phenomenon at a high-enough resolution, tackling these questions at the theoretical level would turn out, in retrospect, to be idle arm chair speculation.
I think that we can make the case that philosophy of ethics at the moment might be doing something like this. In other words, it speculates about the nature of value at a theoretical level without engaging with the phenomenon of value at a high resolution. Utilitarianism (whether classical or negative), at least as it is usually formulated, may turn out to have background assumptions about the nature of consciousness, personal identity, and valence that a close examination would show to be false (or at least very incomplete). Many criticisms of wireheading, for instance, seem to conflate pleasure and reward (more on this soon), and yet we now know that these are quite different. Likewise, the repugnant conclusion or the question between total vs. mean utilitarianism are usually discussed using implicit background assumptions about the nature of valence and personal identity. This must stop. We have to look at the thing!
Without further ado, here are some of the key ways in which an enriched understanding of consciousness can inform our ethical theories:
One ubiquitous phenomenon that I find is largely neglected in discussions about utilitarianism is that of mixed valence states. Not only is it the case that there are many flavors of pleasure and pain, but it is also the case that most states of consciousness blend both pleasurable and painful sensations in complex ways.
In Principia Qualia (Michael Johnson) the valence triangle was introduced. This describes the valence of a state of consciousness in terms of its loadings on the three dimensions of negative, positive, and neutral valence. This idea was extended in Quantifying Bliss, which further enriched it by adding a spectral component to each of these dimensions. Let’s work with this valence triangle to reason about mixed valence.
In order to illustrate the relevance of mixed valence states we can see how it influences policies within the context of negative utilitarianism. Let us say that we agree that there is a ground truth to the total amount of pain and pleasure a system produces. A naïve conception of negative utilitarianism could then be “we should minimize pain”. But pain that exists within an experience that also contains pleasure may matter a lot less than pain that exists in an experience without pleasure that “balances it out”!
The naïve conception, would thus, not be able to distinguish between the following two scenarios. In Scenario A we have two persons, one suffering from both an intense headache and an intense stomach ache and the other enjoying both a very pleasant sensation in the head and a very pleasant sensation in the stomach. In Scenario B, we switch it up: one person experiences an intense headache while also a very pleasant sensation in the stomach, and the other way around for the other person.
But if you have ever experienced a very pleasant sensation arise in the midst of an otherwise unpleasant experience you will know how much of a difference it makes. Such a pleasant sensation does not need to directly blunt the painful sensation; the mere presence of enough pleasure makes the overall nature of the experience far more tolerable. How and why this happens is still, of course, a mystery (in a future post we shall share our speculations) but it seems to be an empirical fact. This can have extraordinary implications, where for example a sufficiently advanced meditator might be able to dilute very painful sensations with enough equanimity (itself a high-valence state) or by e.g. generating jhanic sensations (see below). Have you ever seen this discussed in an academic journal on ethics? I didn’t think so.
We don’t need to invoke such fancy scenarios to see the reality and importance of mixed valence states. The canonical example that I use to illustrate this phenomenon is where: you just broke up with someone (-), are at a concert enjoying really good music (+), are coming up on weed and alcohol (+), but also need to pee really bad (-). We’ve all been there, haven’t we? If you get sufficiently absorbed into the cathartic pleasure of the music and the drugs, the negative feelings temporarily recede into the background and thus might tilt the experience towards the net positive for a while.
Once you consider the reality of mixed valence states, there is a veritable Cambrian Explosion of possible variants of utilitarianism. For example, if you do accept that pleasure can somehow dilute pain within a given moment of experience, then you could posit that there is a “line of hedonic zero” on the valence triangle and anything on one side of it is net positive:
A version of negative utilitarianism we could call within-subject-aggregated-valence negative utilitarianism recognizes any experience in the “Net Positive” region to be perfectly acceptable even though it contains painful sensations.
Alternatively, another version we may call strict negative valence utilitarianism might say that pain, whether or not it is found within an experience with a lot of pleasure, is still nonetheless unacceptable. Here, however, we may still have a lot of room for a civilization animated by information-sensitive gradients of bliss: we can use the gradients that have a mixture of positive and neutral Vedanā for information signaling:
Yet another view, perhaps called within-subject-majoritarian negative valence utilitarianism might say that what makes an experience worth-living and unproblematic is for it to be at least 50% pleasant, regardless of the composition of the other 50%:
Now, I am not going to adjudicate between these views today. All I am pointing for the time being is that actually engaging with the phenomenon at hand (i.e. how valence manifests in reality) radically enriches our conceptions, and allows us to notice that most of ethics has an impoverished understanding of the phenomenon it comments on. We can change that.
As argued in Logarithmic Scales of Pleasure and Pain (summary) we think that there is a wide range of evidence that suggests that the intensity of both pleasure and pain follows a long-tail distribution. I am not going to repeat the arguments here, since I’ve written and presented about them extensively already. I will merely mention that I am deeply suspicious of the intellectual seriousness of any ethicist who somehow fails to notice the enormous moral significance of the following states of consciousness, among others:
On the positive side:
Temporal lobe epilepsy
Good high-dose 5-MeO-DMT trip
On the negative side:
Bad high-dose 5-MeO-DMT trip
Valence and Self-Models
One of the claims of QRI is that every experience, no matter how outlandish and unlike our normal everyday human experience, has valence characteristics. An analogy can be made with the notion of physical temperature: every physical object has a temperature, no matter what it is made out of or what its shape is.
Most human experiences have a lot of shared structure, with things like a central “phenomenal self” that works as an organizing principle for arranging sensations. Many meditators and psychedelic enthusiasts point out that suffering seems to have something to do with our sense of self. That feelings matter only to the extent that they are happening to someone. But experiences without a phenomenal self (or with radically altered phenomenal selves) will nonetheless still have valence characteristics. Ego deaths can be dysphoric or euphoric.
We argue that what matter is actually the overall structure of the experience (cf. valence structuralism). It just so happens that above a certain level of valence, the phenomenal self starts to become an impediment to further bliss. Ultra-pleasant experiences, thus, tend to be selfless! But this does not make them worthless. On the contrary, their intrinsic worth, coming from their positive valence, can go through the roof.
That said, reporting the valence of very exotic experiences can be remarkably difficult. This doesn’t mean that we should give up; rather, we ought to develop new methods, vocabulary, and culture to be able to place these experiences on the same moral footing as our normal everyday life.
For example, the so-called “toroidal state” (on DMT) or during a meditative cessation can have profound valence effects, to the point of making you reconsider the very nature and scope of what matters.
Regardless of the way a specific door manifests, it reveals something completely extraordinary about the relationship between “the watcher” and “the watched” that it would take a very warped, non-Euclidean view of the universe to explain, though I will try shortly. One way or another, these fleeting experiences cannot easily be explained in terms of our normal, four-dimensional experience of space-time, or within our ordinary subject/object experience. […] When the no-self door predominates with suffering as its second aspect, then a very strange thing happens. There may be an image on one side staring back, but even if there isn’t, the universe becomes a toroid (doughnut-shaped), or occasionally a sphere, and the image and this side of the toroid switch places as the toroid universe spins. It may spin sideways (horizontally), or it may spin vertically (like head over heels), and may also feel like a hood of darkness suddenly being pulled over our heads as the whole thing synchronizes and disappears, or like everything twisting out of existence. The rarest no-self/suffering variant is hard to describe, and involves reality becoming like a doughnut whose whole outer edge rotates inwards such as to trade places with its inner edge (the edge that made the hole in the middle) that rotates to the outer edge position, and when they trade places reality vanishes. The spinning includes the whole background of space in all directions. Fruition occurs when the two have switched places and the whole thing vanishes.
I recommend reading the whole chapter for what I consider to be some ultra-trippy phenomenology of surprising ethical relevance (see also: No-Self vs. True Self).
In summary: this all indicates that states of consciousness have valence characteristics independently of the presence, absence, shape, or dynamic of a phenomenal self within them. If your ethicist isn’t considering the moral worth of Nirvana… perhaps consider switching to one who does.
Valence and Personal Identity
The solution to the phenomenal binding problem has implications for both personal identity and ethics. If, as I posit, each moment of experience is in fact a topological pocket in the fields of physics, then Closed Individualism would seem to be ruled out. Meaning, the standard conception of identity where you start existing when you are born and stop existing when you die would turn out to be a strange evolutionarily adaptive fiction. What really exists is a gigantic field of consciousness subdivided into countless topological pockets. Empty Individualism (“you are just a moment of experience”) and Open Individualism (“we are all the same universal consciousness”) would both be consistent with the facts, and it might be impossible to decide between them. Yet, I argue that the vast majority of ethical theories have as an implicit background assumption Closed Individualism. So realizing that it is false has major implications.
In particular, if we take the Empty Individualist perspective, it might be easier to defend negative utilitarianism: since each snapshot of experience is a completely separate being, you simply cannot “make it up” to someone who is currently suffering by giving him/her enough happiness in the future. Simply put, that suffering will never be redeemed.
Alternatively, if we take the Open Individualist perspective, we now might have actual grounds to decide between, say, average vs. total utilitarianism. Ultimately, you will be forced to experience everyone and everything. This line of reasoning becomes particularly interesting if you also take seriously something like Feynman and Wheeler’s One-electron Universe. Here we might possibly even objectively determine the moral worth of an experience in terms of “how long the one electron stays trapped inside it”. An experience with a huge spatial breadth and one with enormous temporal depth may be equivalent according to this metric: they’re just structured differently (cf. Pseudo-Time Arrow). In this account, you are bouncing backwards and forwards in time interfering with yourself forever. The multiverse is the structure emergent from this pattern of self-interference, and it is eternal and immutable in a certain sense. Relative to a small experience, a large experience would be one that keeps the one electron trapped for longer. Thus, there would be a strong case to care more about bigger and brighter experiences: you’ll be there for ages!
If indeed you are bouncing backwards and forwards forever in this structure, then perhaps average utilitarianism can be defended. In brief, since you are always somewhere, what matters is not how large the structure is, but the shape of its distribution of states.
Finally, if you pay attention to the nature of highly valenced states of consciousness you will notice that they have structural features. The Symmetry Theory of Valence (overview; CDNS) can be experientially verified for oneself by introspecting on the structural features of one’s experience when enjoying intense bliss or enduring intense suffering. Rob Burbea’s meditation instructions are very well worth reading to get a sense of what I’m talking about. This would seem to matter a lot when it comes e.g. deciding what kind of artificial sentient minds we might want to create. Much more on this in the future.
Putting It All together
High-dose DMT experiences are an excellent example of the sort of state of consciousness that is part of reality, is generally not taken seriously in philosophy (despite its enormous significance), and has many elements that challenge preconceptions about pleasure and pain and inform our understanding of valence. These experiences:
For a theory of physics to be true it needs to be able to explain physical phenomena outside of room temperature. Likewise, for an ethical theory to be in any way true, it ought to be able to account for states of consciousness outside of the range of normal human everyday life experience. DMT states, among others, are examples of non-room-temperature states of consciousness that you can use to test if your theory of ethics actually generalizes. How do you make sense of experiences that have more qualia, have mixed valence, have exotic phenomenal selves, and have valence effects up there in the logarithmic scale? That’s what we need to answer if we are serious about ethics.
There is a problem in philosophy of backwards rationalisation, where people feel intuitive pulls towards certain conclusions, and then try to justify why their intuition is correct. We can say this is putting the cart before the horse. If we are to philosophize well, we shouldn’t start with the conclusion. However, the pull to side with your intuitions is so incredibly crucial to decision-making that it basically can’t be ignored. In fact, at the heart of trying to know anything fundamentally hinges on a feeling quality of ‘this seems/feels right’ in relation to a proposition.
Now, this isn’t to say that all intuitions don’t have truth value, it’s just that we need to be subjectively sensitive to when we are totally being led by a feeling (which I think in many cases some philosophers aren’t aware). At the end of the day, we go off of whether an idea sits right with us at some particular level(s) of the mind, and all the justificatory attempts in favor of this idea serve to shift that feeling in us one way or the other.
Leading on to the discussion of identity: in a lot of thought experiments and attempts to understand where identity starts and stops we find an appeal to intuition. This is often done by conjuring up convoluted scenarios of teletransportation machines, or brain transplants, or Men-In-Black-style memory wipes and then reflecting on whether we feel that identity stayed the same or not. A good way to press people’s institutions is to get them to consider suffering, as personal identity is the great motivator of avoiding suffering (no self = no problem, as they say). Depending on where and at what time suffering is endured by which collection of atoms gets people to consider really fast and more confidently, say, where they think the bounds of identity lie.
Along with the epistemological problems of resting an argument on intuition or ‘gut feeling’ mentioned above, intuitions differ not just from person to person, but from moment to moment (in the same person). And if you haven’t become privy to how your intuitions can change, you may not question the truth value of the signal they are transmitting. So, I write this to highlight the problems of trying to solve identity issues by appealing to a felt-sense of where it lies.
Two Ways of Talking About the Self
Now I see an obvious split in how to approach this topic:
(1) We can talk about identity as a raw experience – what in the experience space do I feel numerically identical to (one and the same as) – and in Buddhistic fashion forgo metaphysical claims here after.
(2) Try to extrapolate beyond immediate experience and argue for a position of what the self is or how identity functions in a metaphysical sense. I call (2) the conceptual self as it is about the content within concepts you believe refers to you.
To make this distinction clear I’ll give an example of a potential answer to (1) and then to (2). If asked: “What am I?” along the lines of (1) one may answer: “I feel like I am my thoughts.” – thoughts arise in experience and there is a fused impression of ‘me-ness’ to those thoughts. While (2) is concerned about the content of those thoughts and if asked: “What am I?” one may answer and even fervently believe: “I am a brain.” However, they don’t have any direct experience of being a brain – it is an extrapolation of ideas beyond direct phenomenological perception.
Sorry for all the set up! This is my framing and to give you the best response I needed to spell this out. Now, let me answer personally what I believe identity is in terms of (1) and then (2). However, (2) is informed by (1), and (1) is made sense of by (2); so although the distinction is very useful, like all separations, their boundaries seem to always breakdown – that there is a hint about my metaphysical beliefs.
Phenomenological Senses of Identity
For me, this has changed throughout the years as I’ve meditated more and more. I have shared these images with you before and they represent the transition of intuitions of personal identity throughout my journey.
They seem to match up quite nicely with how Frank Yang lays out his stages. Depending on which stage someone is in, we hear different metaphysical explanations of identity. (This is where (1) gets easily conflated with (2)).
How I’ve seen Frank spell out his stages (I realize neither of us came up with these on our own):
When it comes to identifying with awareness (the second picture/stage) this is when you hear talk of the sort of there being one universal consciousness and that’s our true nature. When I was identifying with awareness, I could suddenly relate to what people meant by ‘we are all one universal consciousness’. However, I got the sense that people were failing to differentiate between something being numerically identical and qualitatively identical. When you become ‘aware of awareness’ there is a sense that this is a pristine dimension and is not personal. It doesn’t seem to belong to the notion of Roger (as it is perceived causally before the very idea of Roger), nor is it trademarked by Roger’s beliefs or memories. There is an insight that this perfectly equanimous layer of being is part of everyone’s experience, they just don’t see it. Yet it couldn’t be ruled out whether we are all in touch with the same one pure light of consciousness, or if each sentient organism has its own and our consciousnesses (plural) were just qualitatively the same. I think people often miss this distinction.
Stage 2 does not obviously lead to open individualism yet. There is still a sense of the duality between the radiant awareness and everything else to be aware of.
Although, I think that anyone (even those without emptiness insights) could be talked into believing closed, open and empty individualism at a conceptual level, this doesn’t mean their phenomenological experience of identity would change, or would their instinctive, non-inquisitive gut-intuition on the subject.
I would hypothesize that those who have no insight into the 3 characteristic are intuitively most swayed by closed individualism. And those who have sufficient enough insight into impermanence (but not no-self) may intuitively side with empty individualism. And then with a deep enough insight into no-self, open individualism becomes a no-brainer.
Experiencing God (and a message to Leo)
At stage 3 is when open individualism is most likely to begin to intuitively feel right. This is also when talks of being God come out of people’s mouths and, as in terms of (1), they phenomenologically perceive the sense of ‘I’ in everything they experience, and they (2) conceptually infer there is just one thing, call it ‘God’. God is everything. I am everything. Because the understanding of moving from (1) to (2) (from experience to conjecture) is often lost on people, all kinds of wacky metaphysical beliefs come about – supposedly self-validating by higher consciousness or direct cosmic download.
While on stage 3, if you inject some metta into your experience space, you come to see what people mean when they say: “God is everywhere and all loving” or even: “God is love”. Having the feeling of being everything in your experience is like you don’t feel separate from anything, thus there is a deep intimacy with the world which construes love. You feel like you are the body, the thoughts, the emotions, the trees, the hills on the horizon, the air in between all of it, the sky and the awareness field which contains all these things. However, going from ‘the experience of feeling identical to everything you are aware of’ to ‘I am everything (even that which I’m not currently aware of) and therefore I am God/the universe’ requires an unfounded leap – which I admittedly made at some point.
I remember an incredibly stark moment I had when I was in stage 3, where being ‘God’ felt like the most real thing (I can sympathise a lot with where Leo Gura is coming from – though I think he’s lacking some phenomenological discernment). Because at stage 3 the sense of ’I’ is so prevalent, due to it being perceived everywhere in experience, I was investigating this quality a great deal. I was trying to distil the sense of ‘I’ down to its rawest form. “Yes, I feel identical to the trees and the sky and other people, but what is that common element that can be found in all these things which I call ‘I’?” After whittling away all the other unnecessary phenomenological baggage piled onto this ‘I’, I arrived at a clear perception of ‘I’ in its rawest form. The ‘I’ I call the epistemic agent, the pure sense of ‘a knower of experience’.
It became obvious that once the epistemic agent was singled out in experience that this perception of ‘I’ can only manifest in one way. What I mean by this is unlike with milk where the formula can be tainted slightly and result in versions of milk with slightly different colors, or tastes, or smells and yet they are all still milk, it is impossible for the epistemic agent to have a slightly different perceptual ‘flavor’ to it other than it does. This is because the qualia recipe only consists of one ingredient and if that’s missing or different, then it’s not the epistemic agent (the rawest sense of ‘I am’). Once I clocked this, I realized that all iterations of ‘I’ wherever and whenever, in all beings at all times, experience the sense of ‘I am’ exactly the same way. Then, and I remember this moment so clearly, it hit me: if God or the universe is self-aware – which it is just by dint of me being of the universe and self-aware – and has an experience of ‘I-ness’ then my experience of ‘I-ness’ in this relative body is the same as God’s and through a sharing of experience there is a direct link and so… ”Oh my god, I am God!”
(I am not suggesting that this line of reasoning is sound. It was simply the series of steps I went through which brought upon this profound experience).
Again, the numerically versus qualitatively identical distinction could be parsed, however there is a way to get around this, for when you remove the sense of time and space from the equation then that difference collapses. To say that something is qualitatively identical to something else, but not numerically identical doesn’t make sense if two things can’t be differentiated by existing in separate moments of time or space. So in my “Oh my god, I am God!” epiphany, the sense of time and space had been shunned from attention and numerical identity was presumed.
I can imagine that someone has this epiphany moment as I did, but then when they return to a more ‘timey/spacey’ existence they retain credence in the belief that they are God and not just a single, distinct instance of experience of ‘I’ (which would be more of an empty individualist thought). They do this because they are basing their beliefs off of a very profound mind moment, even if the majority of their waking hours don’t suggest the same message.
If I could tell Leo Gura one thing it would be this: “Profundity does not equate to truth.” Just because something felt so real and epic, does not mean that experience is giving you the most accurate representation of greater reality. Truth be told at stage 3 I didn’t have anywhere near the attentional clarity, precision of view, and metacognitive abilities that came later; and so while I was having all these profound experiences I was not totally clued into the subtle ways I was manipulating my experience and was biased to certain perspectives, while overlooking certain things that became clearer to me later on.
Self, Not-self, and Neither Self nor Not-self
When it comes to personal identity, I want to distinguish three things the mind can do here:
It can project a sense of self onto parts of experience – “I feel like I am this chair.” – said the man on salvia.
It can project a sense of not-self onto parts of experience – “I don’t feel identical to that person over there.” – said sober Joe. I want to emphasize here that I don’t mean there is just a lack of ‘feeling’ associated with something, but rather there is an actual new ‘feeling’ of not identifying with something.
Stage 4 (my 4th picture) was living a life with the constant signal of ‘not me’ being coupled with everything I pointed my attention to.
It can stop projecting any sense of self and not-self – “I neither feel like I am everything, nor I’m not.” said Roger. Here, I mean the lack of projecting a sense of self and even a sense of not-self.
To go into a little more detail on what is meant by 3: ‘Neither self, nor not self’… essentially there is just no transmission of data on this subject. No reading. When asked “What are you?” it’s like the question doesn’t even compute. Before, there were qualia indicators to be able to judge what is self and what is not-self. And now it’s like the mind pulls a blank. It is not because the answer is obvious that ‘I am everything’, or ‘I am nothing’. It’s almost a bit like asking a person who is blind from birth “Do you just see blackness?” – it can be really hard for sight-abled-people to get their head around the fact that some blind people don’t see anything at all (and what that really means). 4th path is akin to becoming blind to identity in a way. Although, I wasn’t identity blind from birth, memory of the qualia of ‘me-ness’ and ‘not me-ness’ is incredibly faded.*
*There is subtle nuance to get into with retaining semblances of individuality just to be able to function in the world.
The Ship of Theseus, Threshold Emptiness Insight and Losing the Ability to Buy into Nouns
At a certain point, once enough insight into emptiness was established, the ability to seriously believe in separate entities became near impossible. I remember with my beginner’s mind, closed individualism was the default position. And when nouns were comprehended, they were firmly believed to be distinct, real partitions in reality. “The world is made of things that are tables and things that are not.” (As if a table is an actual thing, lol). However, now I can never fully think that a table is anything more than a mind-made construct. It is perceived as so porous, airy, hollow…. empty. And this applies to all nouns: ‘atoms’, ‘being’ ‘non-being’, ‘life’, ‘death’, ‘mind’ and including the idea of ‘The Now’ (I’ll get into that later).
One time in philosophy class we were going over the ‘paradox’ of The Ship of Theseus. People in my class had all kinds of differing intuition. Some said, ‘as soon as over 50% of the ship parts have been replaced then it’s a new/different ship’. Some said, ‘as soon as you replace one part of the ship it’s a new/different ship’. And others said, ‘as soon as one atom changes it’s a new/different ship’. They were going back and forth arguing about identity, which was the point of the class. And meanwhile the whole time I was thinking there is no ship of Theseus to begin with, there never was, it’s not a thing. And so there is no paradox. There is no conundrum to solve.
I had been reading ‘The Master and His Emissary: The Divided Brain’ at the time, and it occurred to me during the class that what I was witnessing were people with all very different brain chemistries and either left or right hemisphere biases, and this is what is leading them to different conclusions (me not being an exception) – the philosophical quibbling had little to do with it. (This is not to resort to any postmodernist conclusions. I do think some positions contain more truth signal than others.)
4th Path Putting the Nail in the Coffin for Empty Individualism?
There is no ‘now’, as there is not enough time for even a single isolated self to form. At 4th path insight into emptiness is so stark that you realise that to conceive of ‘The Now’ as a thing is wrong view. I used to experience things as arising and then a moment later passing; as manifesting and then slightly there after defabricating. But now I can see how phenomena are already disappearing the moment they are appearing. This leads to kinds of visions of super-positions – simultaneous 1 and 0. With such perception a ‘now’ as a moment can’t even consolidate – there truly is no ground for things to rest on.
Finally (2) My Conceptual Beliefs About Identity! (Prepare to be disappointed)
Keeping in mind what I said about ‘neither self nor not self’, when the intuition of personal identity is so lacking the question of ‘What is me and what is not me?’ just becomes ‘What does it mean for something to be its own individual entity?’ or even more simply ‘What exists?’. Does there exist one thing or more than one thing? And does it even make sense to consider there being ‘things’ (nouns) at all?
(Take this next part as me applying a cosmic lens).
So, is there more than one thing? Engaging my scrupulous, philosophical, inquisitive mind, I can’t conceive of how there being more than one thing would be meaningful. But I don’t even really believe in things at all (if ‘thing’ is taken as a noun), so one thing isn’t quite getting at it either. There is something and it seems to be something so magical that it defies categorical comprehension. But the fact that there is change suggests this is not unitary, yet nor do I wish to say it is legion. Not noun, but verb? A process? But to where and how?
Heidegger often wrote in double negatives; I believe because when you construe something in the negative you bring to mind both the thing and its negative simultaneously. There is a greater potential for the mind to grasp a seeming paradox, but the conceptual mind can never fully do it, it can only approximate. Kierkegaard tried as he put it: “The self is a relation that relates itself to itself or is the relation’s relating itself to itself in the relation; the self is not the relation but is the relation’s relating itself to itself.” But words can only serve to point to something outside of their grasp.
This is why:
“The Toa that can be named is not the eternal Toa”
However, when I stop thinking (disengage the conceptual mind) and simply be, I get an intuitive sense of a super-position. Simultaneously, neither one nor many. Neither now nor not now. Neither existing nor not existing. Neither conscious nor not conscious. And this is apprehended in a way that is not confusing or jarring, but as the most sensible stance.
Still I have a sceptic bone in my body, and I am always open to being schooled.
Halfway In, Halfway Out The Great Door of Being
Imagine a great conundrum that people have been debating over for centuries. “If a man is stepping through his front door and he has one foot in his house and one foot out of his house and his body is exactly in the middle, is he inside or outside?” People can’t seem to agree. Some say he is clearly inside because he is already under the door frame. Others say, he is still outside because he hasn’t fully entered his house yet. People squabble about whether it matters if he is coming or going. The real question is when he is exactly 50% in and exactly 50% out what is he? Inside or outside? The reason people can’t come down on a solid answer is because whenever they find someone passing through their front door the moment they go to make a judgement they miss that 50/50 moment and either witness him too early or too late at 60/40 or 40/60 in and out. In which case, they either decide he was definitely inside or definitely outside, accordingly. You have been trying to solve this issue too and feel like you have come close. One time you saw a guy in the act at 51/49 in and out. And then another time you saw a man who was 49/51 in and out. But no one ever is precise enough to make their judgement when he is exactly 50/50 in and out. Because true 50% in and 50% out hasn’t been witnessed, so people can only speculate that ‘well if we were to catch a man who was exactly at 50/50 in and out of his front door, we would conclude that maybe he was BOTH inside and outside.’
One day, it just so happens you see a man coming home from work. He’s approaching the front door, keys in hand. You’ve been practicing for this moment your whole life. Finally, are you going to be able to solve this great conundrum? He unlocks the door. He opens it. He steps through. And that was it! You witnessed it. You clearly clocked the 50/50 moment.
“I saw it! I saw it!” you yell. Bystanders hear your cries and come up to you.
“What did you see?” they ask.
“I saw the precise moment he was exactly 50% in and 50% out!”
“Well…” they say “what was he, inside or outside then?”
And you respond “No”.
“Huh? Oh, you mean he was both inside and outside?”
“No” you say again.
“I don’t get it.” respond the bystanders. And in fact, you don’t even really get what you mean, because it doesn’t quite make sense to you either and yet it was as clear as day.
“He wasn’t inside or outside, because he simply vanished.”
I would like to suggest that Logarithmic Scales of Pleasure and Pain (“Log Scales” from here on out) presents a novel, meaningful, and non-trivial contribution to the field of Effective Altruism. It is novel because even though the terribleness of extreme suffering has been discussedmultipletimesbefore, such discussions have not presented a method or conceptual scheme with which to compare extreme suffering relative to less extreme varieties. It is meaningful because it articulates the essence of an intuition of an aspect of life that deeply matters to most people, even if they cannot easily put it into words. And it is non-trivial because the inference that pain (and pleasure) scales are better understood as logarithmic in nature does require one to consider the problem from multiple points of view at once that are rarely, if ever, brought up together (e.g. combining empirical deference graphs, descriptions of pain scales by their creators, latent-trait analysis, neural recordings, and psychophysics).
Fundamentally, we could characterize this article as a conceptual reframe that changes how one assesses magnitudes of suffering in the world. To really grasp the significance of this reframe, let’s look back into how Effective Altruism itself was an incredibly powerful conceptual reframe that did something similar. In particular, a core insight that establishes the raison d’etre of Effective Altruism is that the good that you can do in the world with a given set of resources varies enormously depending on how you choose to allocate it: by most criteria that you may choose (whether it’s QALYs or people saved from homelessness), the cost-effectiveness of causes seem to follow much more closely (at least qualitatively) a long-tail rather than a normal distribution (see: Which world problems are the most pressing to solve? by Benjamin Todd; the long-tail on the left below). In turn, this strongly suggests that researching carefully how to invest one’s altruistic efforts is likely to pay off in very large ways: choosing a random charity versus a top 1% charity will lead to benefits whose scale differs by orders of magnitude.
Log Scales suggests that pain and pleasure themselves follow a long-tail distribution. In what way, exactly? Well, to a first approximation, across the entire board! The article (and perhaps more eloquently the subsequent video presentation at the NYC EA Meetup on the same topic) argues that when it comes to the distribution of the intensity of hedonic states, we are likely to find long-tails almost independently of the way in which we choose to slice or dice the data. This is analogous to, for example, how all of the following quantities follow long-tail distributions: avalanches per country, avalanches per mountain, amount of snow in mountains, number of avalanche-producing mountains per country, size of avalanches, number of avalanches per day, etc. Likewise, in the case of the distribution of pain, the arguments presented suggest we will find that all of the following distributions are long-tails: average pain level per medical condition, number of intensely painful episodes per person per year, intensity of pain per painful episode, total pain per person during life, etc. Thus, that such a small percentage of cluster headache patients accounts for the majority of episodes per year would be expected (see: Cluster Headache Frequency Follows a Long-Tail Distribution; the long-tail on the right above), and along with it, the intensity of such episodes themselves would likely follow a long-tail distribution.
This would all be natural, indeed, if we consider neurological phenomena such as pain to be akin to weather phenomena. Log Scales allows us to conceptualize the state of a nervous system and what it gives rise to as akin to how various weather conditions give rise to natural disasters: a number of factors multiply each other resulting in relatively rare, but surprisingly powerful, black swan events. Nervous systems such as those of people suffering from CRPS, fibromyalgia, and cluster headaches are like the Swiss Alps of neurological weather conditions… uniquely suited for ridiculously large avalanches of suffering.
Log Scales are not just of academic interest. In the context of Effective Altruism, they are a powerful generator for identifying new important, neglected, and tractable cause areas to focus on. For instance, DMT for cluster headaches, microdose ibogaine for augmentation of painkillers in sufferers of chronic pain, and chanca piedra for kidney stones (writeup in progress) are all what we believe to be highly promising interventions (of the significant, neglected, and tractable variety) that might arguably reduce suffering in enormous ways and that would not have been highlighted as EA-worthy were it not for Log Scales. (See also: Get-Out-Of-Hell-Free Necklace). On a personal note, I’ve received numerous thank you notes by sufferers of extreme pain for this research. But the work has barely begun: with Log Scales as a lens, we are poised to tackle the world’s reserves of suffering with laser-focus, assured in the knowledge that preventing a small fraction of all painful conditions is all that we need to abolish the bulk of experiential suffering.
But does Log Scales make accurate claims? Does it carve reality at the joints? How do we know?
The core arguments presented were based on (a) the characteristic distribution of neural activity, (b) phenomenological accounts of extreme pleasure and pain, (c) the way in which the creators of pain scales have explicitly described their meaning, and (d) the results of a statistical analysis of a pilot study we conducted where people ranked, rated, and assigned relative proportions to their most extreme experiences. We further framed this in terms of comparing qualitative predictions from what we called the Normal World vs. Lognormal World. In particular, we stated that: “If we lived in the ‘Lognormal World’, we would expect: (1) That people will typically say that their top #1 best/worst experience is not only a bit better/worse than their #2 experience, but a lot better/worse. Like, perhaps, even multiple times better/worse. (2) That there will be a long-tail in the number of appearances of different categories (i.e. that a large amount, such as 80%, of top experiences will belong to the same narrow set of categories, and that there will be many different kinds of experiences capturing the remaining 20%). And (3) that for most pairs of experiences x and y, people who have had both instances of x and y, will usually agree about which one is better/worse. We call such a relationship a ‘deference’. More so, we would expect to see that deference, in general, will be transitive (a > b and b > c implying that a > c).” And then we went ahead and showed that the data was vastly more consistent with Lognormal World than Normal World. I think it holds up.
An additional argument that since has been effective at explaining the paradigm to newcomers has been in terms of exploring the very meaning of Just-Noticeable Differences (JNDs) in the context of the intensity of aspects of one’s experience. Indeed, for (b), the depths of intensity of experience simply make no sense if we were to take a “Just-Noticeable Pinprick” as the unit of measurement and expect a multiple of it to work as the measuring rod between pain levels in the 1-10 pain scale. The upper ends of pain are just so bright, so immensely violent, so as to leave lesser pains as mere rounding errors. But if on each step of a JND of pain intensity we multiply the feeling by a constant, sooner or later (as Zvi might put it) “the rice grains on the chessboard suddenly get fully out of hand” and we enter hellish territory (for a helpful visual aid of this concept: start at 6:06 of our talk at the 2020 EAGxVirtual Unconference on this topic).
From my point of view, we can now justifiably work under the assumption that the qualitative picture painted by Log Scales is roughly correct. It is the more precise quantitative analysis which is a work in progress that ought to be iterated over in the coming years. This will entail broadening the range of people interviewed, developing better techniques to precisely capture and parametrize phenomenology (e.g. see our tool to measure visual tracers), use more appropriate and principled statistical methods (e.g. see the comment in the original piece about the Bradley-Terry model and extreme value theory), experimental work in psychophysics labs, neuroimaging research of peak experiences, and the search for cost-effective pragmatic solutions to deal with the worst suffering. I believe that future research in this area will show conclusively the qualitative claims, and perhaps there will be strong consilience on the more precise quantitative claims (but in the absence of a true Qualiascope, the quantitative claims will continue to have a non-negligible margin of error).
Ok, you may say, but if I disagree about the importance of preventing pain, and I care more about e.g. human flourishing, why should I care about this? Here I would like to briefly address a key point that people in the EA sphere have raised in light of our work. The core complaint, if we choose to see it that way, is that one must be a valence utilitarian in order to care about this analysis. That only if you think of ethics in terms of classical Benthamite pain-minimization and pleasure-maximization should we be so keen on mapping the true distribution of valence across the globe.
But is that really so?
Three key points stand out: First, that imperfect metrics that are proxies for aspects of what you care about (even when not all that you care about) can nonetheless be important. Second, that if you cared a little about suffering already, then the post-hoc discovery that suffering is actually thatfreakingskewed really ought to be a major update. And third, there really are reasons other than valence maximization as a terminal goal to care about extreme suffering: intense suffering is antithetical to flourishing since it has long-term sequelae. More so, even if confined to non-utilitarian ethical theories, one can make the case that there is something especially terrible about letting one’s fellow humans (and non-humans) suffer so intensely without doing anything about it. And perhaps especially so if stopping such horrors turn out to be rather easy, as is indeed the case.
Let’s tackle these points each in turn.
(1) Perhaps here we should bring a simple analogy: GDP. Admittedly, there are very few conceptions of the good in which it makes sense for GDP to be the metric to maximize. But there are also few conceptions of the good where you should disregard it altogether. You can certainly be skeptical of the degree to which GDP captures all that is meaningful, but in nearly all views of economic flourishing, GDP will likely have a non-zero weight. Especially if we find that, e.g. some interventions we can do to the economy would cause a 99.9% reduction in a country’s GDP, one should probably not ignore that information (even if the value one assigns to GDP is relatively small compared to what other economists and social scientists assign it). Likewise for extreme suffering. There might be only a few conceptions of the good where that is the only thing we ought to work on. But avoiding hellish states is a rather universally desired state for oneself. Why not take it at least somewhat into account?
In truth, this is not something that classical questions in Effective Altruism pre-Log Scales couldn’t overcome either. For instance, as far as I am aware, in practice QALYs are used more as a guide than as an absolute; their value within EA comes from the fact that in practice interventions are orders of magnitude different when it comes to their cost-effectiveness when assessed with QALYs. So even though the vast majority of EAs are not QALY absolutists, the differences in QALYs saved between interventions are large enough that as an approximate guide, the metric still generates huge amounts of consilience.
(2) In turn, the post-hoc finding that hellish states are much, much worse than one would intuitively believe really should at least rebalance one’s priorities somewhat. Is there really no amount of suffering that would do so? Unless one has a utility function akin to a ReLu activation function, going far enough down into the depths of hell ought to count for something. And…
(3) Speaking candidly, fully articulating the true significance of this finding will take us to philosophically polemical territory: philosophy of personal identity where person-affecting views will see the situation quite differently than person-moment-affecting views, philosophy of mind where the ontological status of pleasure and pain might be questioned, and intricate questions that arise at the interface between the views of virtue ethicists, deontologists, negative and classical utilitarians. Of course a negative utilitarian who believes in Empty Individualism and Eternalism at the same time will likely be especially horrified by this information. But, with that said, I would suggest that there are good reasons to care about Log Scales no matter how antithetical one’s views are to philosophical hedonism.
In particular, I would argue that deontologists and virtue ethicists should still take note. The cultivation of virtue requires a minimum of wellbeing in order to maintain motivation to live. And perhaps deontologists might find extreme suffering particularly egregious from the point of view of “things so horrible that ought not to be”. Really, the people we interviewed for the cluster headache writeup told us that experiencing such levels of hellish suffering causes profound psychological transformations (e.g. one interviewee told us that experiencing the higher ends of pain in a cluster headache feels like a profound “spiritual violation” from which you may never recover – a feeling most certainly aggravated by the seeming indifference of people at large about their plight). Virtue ethicists and deontologists might as well recognize this cause area as work that is unconscionable not to perform, regardless of arguments based on the precise mathematical optimization of the prevention of negative valence.
And finally, in all seriousness, as the cognitive intelligentsia of the world begins to see clearly the nature of the distribution of pleasure and pain, we can expect there to be a big social benefit to being the one who destroys hell. Right now there isn’t a huge social reward to be obtained by working on this cause, but I predict this will change. And, pragmatically, it is sensible to present this cause in a motivating rather than depressing light: indeed, let’s give honor, glory, and endless admiration to whoever makes tangible progress in tearing hell down. And to all of the millionaires and billionaires reading this: this could be you! You could be the one who took on the mantle of preventing all future cluster headaches, established the field of anti-tolerance drugs for severe chronic pain, or got rid of kidney stones (and you did it before it was cool!). Let’s get to work!
The following is an exchange of text messages with Roger Thisdell, a 26 year old accomplished meditator. He claims that this year he finally broke through into abiding in what he describes as an entirely new category of experience that matches the descriptions of classical Buddhist 4th path.
1) Utter centerlessness: no watcher, no sense of a watcher, no subtle watcher, no possibility of a watcher. This is immediately obvious just as color is to a man with good eyesight as the old saying goes. Thus, anything and everything simply and obviously manifests just where they are. No phenomena observe any others and never did or could.
2) Utter agencylessness: meaning no agency, no sense of doing, no sense of doer, no sense that there could be any agent or doer, no way to find anything that seems to be in control at all. Whatever effort or intent or anything like that that arises does so naturally, causally, inevitably, as it always actually did. This is immediately obvious, though not always the forefront of attention.
3) No cycles change or stages or states or anything else like that do anything to this direct comprehension of simple truths at all.
4) There is no deepening in it to do. The understanding stands on its own and holds up over cycles, moods, years, etc and doesn’t change at all. I have nothing to add to my initial assessment of it from 9 years ago.
5) There is nothing subtle about it: anything and everything that arises exhibits these same qualities directly, clearly. When I was on the third path, particularly late in it, those things that didn’t exhibit these qualities were exceedingly subtle, and trying to find the gaps in the thing was exceedingly difficult and took years and many cycles. I had periods from weeks to months where it felt done and then some subtle exception would show up and I would realize I was wrong yet again, so this is natural and understandable, and if someone claims 4th as I define it here and later says they got it wrong, have sympathy for them, as this territory is not easy and can easily fool people, as it did me many, many times over about 5 years or so. However, 4th, as I term it, ended that and 9 years later that same thing holds, which is a very long time in this business.
There are other aspects that may be of value to discuss at some other time, but those are a great place to start for those who wish to claim this. If you truly have those, then perhaps we can talk about a few other points that are less central and essential.
[Links added to aid reader’s comprehension – lightly edited for clarity]
In the beginning… Roger joined a private group where we discuss consciousness and started to get familiar with the vocabulary of the Qualia Research Institute (e.g. discussing meditation in terms of valence). He then posted this video, which caught my attention:
Where he claims that “Pleasure as a positive, as an actual added experience, does not exist. It certainly does not exist how a lot of us think it does … [whereas] negative valence experiences do exist as contractions.”
Andrés! This is Roger Thisdell […]. Thanks for giving me your number.
Do add me to the Phenomenology Club. That sounds like my jam! Cheers!
Excellent! Will do! 🙂
Hey Andrés, it was great to hang out online last night and hear your explanations. A bunch of you are really elite thinkers. I’m inspired to learn how to speak more of your qualia language.
I would love to get into the topic of paradises with you. You seem to really sing their praise.
I said yesterday that I hold the view that actually what is most desirable is just the elimination of negative valence. As someone who frequently has cessations (when consciousness blanks out for a moment) where there is no subjective experience (no negative, no positive valence) in my book this is good enough. My thinking is also informed via complete ego death experiences in which there is still consciousness but no judgement on any part of experience (bad or good). At a local individual level these are the most desirable states. Out of all the states I have experienced (including bliss trips, jhanas, 5-MeO, MDMA, staring into the eyes of a lover without insecurities, laughing fits 🤣) if I had to choose a state to be in permanently it would either be cessation or ego death. I may have curated my brain too much to a Buddhist view and my level of emptiness insight is well entrenched, so that it is hard for me to really believe the ultimate good is to keep the cosmic consciousness party going and fueling it with positive valence.
I think that while consciousness is online we better make the best out of it and try to exist in as few low negative valence states as possible and help all sentient beings with this as well; all the while the positive valence that comes along is merely instrumentally valuable, like a compliment or added bonus.
For example if you are hungry it is nice to eat something tasty. But if you were never hungry in the first place then who cares how tasty something is – don’t need it 💁♂️ (this may be my strongly consolidated non-attachment showing).
I guess what I’m really asking is: can you convince me to intrinsically care for paradise states? I do believe I have experienced what you are referring to as paradise states, but maybe I just have too much non-attachment for them to think they are the goal/prize.
(apologies for being long-winded 🙏)
You lost the ability to get excited about future experiences. You learned this because you were taught and you practiced techniques that associate being excited about the future with dukkha. Alas, the hedonic theories around the time of Buddha were incomplete and as a consequence a lot of the claims and teachings underfit reality (meaning that they generalize too much). In contrast, it turns out that there are a manifold of ways of experiencing excitement about the future in an epistemologically clear way and no delusions. More so, with that orientation one can see more clearly larger parts of the state-space of consciousness as one is not inhibiting them. I know you have experience with high valence states. But I suspect you have deconstructed a lot of the microcognitive apparatus that allow the insights coming from the reality of their existence from propagating across the entire nervous system.
Just as lack of awareness about e.g. cluster headaches phenomenology can give you the impression that reality has no stakes, so does acute lack of access to the ultra-positive realms. I think for many, Buddhism has a certain effect in how one conceptualizes such experiential realms after the fact that perhaps is not quite in tune with how they truly were. Interestingly, one could here examine Buddhism as an aesthetic itself, and renunciation as a kind of Soulmaking, where under the hood one is still pursuing a kind of high-dimensional meaning qualia of positive valence. Which takes me to:
Rob Burbea’s Soulmaking talking about how exploring not exhaustively breaking down dukkha always but letting a bit of e.g. Eros/passion for reality opens up new ways of seeing that recontextualize Buddhism. Not that we shouldn’t get rid of dukkha, of course. But it’s good to see the underlying aesthetic influences on how one generalizes about reality based on one’s experience.
What do you think? 😄
Thank you for joining! And also for sharing your thoughts. 🤠👌
First of all, I am so impressed with Burbea. His lectures were incredibly useful for me while learning the jhanas. And now I’m picking through his book ‘Seeing That Frees’.
I think his ontology and how he builds on Buddhism is sophisticated and gorgeous.
Reminds me of a remark about Hemingway, by his grandson – he quit journalism to dedicate himself to fiction because he was more interested in truth than facts. I relate this to Soulmaking in a way.
I love his notion of skillful fabrication. But it seems like it’s a compromise in a way. We can’t fully live without self, and thoughtforms, and conceptual frameworks, and so, while we are alive and have them, let’s learn to use them skillfully/beautifully. I’m on board! 🚂
Re your 2nd point: I would add that a lack of awareness of the existence of cessations, or Nirodha, or ego death experiences is another topographical blind spot which prevents people from making a more comprehensive assessment of what is most desirable. (I know that many people who say they’ve experienced ego death, when I enquire about it, it turns out to be more of just a partial ego loss experience, and not the full annihilation). I suppose we really need those who have deep expertise in bliss states and dukkha-less/unfabricated states to compare and contrast.
For what it’s worth, and to give you more a sense of my bias, I would claim to be someone who has explored a wide range of state-spaces: from suicidal depression, to psychosis-like damnation bad trips, to K-holes, to peak experiences, and now as of 21st of May  I’m claiming Frank Yang-style MCTB [see: Scott Alexander’s book review] 4th path permanent abiding in centreless consciousness (IDK what that says about my nervous system and fully propagating insights as you mentioned).
Hands down 🙌, this is the best shift in my life that has ever taken place without a doubt (I thought stream entry was good, but this is another magnitude). My hedonic set tone is persistently so high. I’m often walking around smiling for no apparent reason. 11/10 I recommend this.
And 4th path gets you an ability to adopt a new perspective where you simultaneously see the Yin and the Yang and vice sera (emptiness is form and samsara is nirvana). It’s all one place, there is not out. All the while, still we quite obviously make value judgements between states. I know you speak of hellish corners of consciousness that shouldn’t be touched. And so, although we can/should adopt flexibility of perspectives on aesthetic frames (as Rob speaks about, which is helpful) and see value in many different views as best as we can… must we still do the hard job of really judging what is best? What is most desirable? (to talk from a metamodern perspective).
Ultimately, I still come down on: lights out unconsciousness tops everything 🤷♂️ [emphasis mine]. Getting all beings to Parinirvana would objectively be preferable for all beings rather than keeping the play going – if such a plan is possible or sensible or sensical even.
It’s funny though, at some point I think it may just come down to some split difference in intuition among people (perhaps that difference can be reconciled somehow). For me this was apparent when I hear from Kenneth Folk vs. Culadasa. Kenneth holds antinatalist sentiments (or he did when I emailed him a couple of years ago and actually asked him) which speaks to a siding with a belief that there is an asymmetry of weighted value between negative and positive valence. While Culadasa seems to emphasize the joyous journey and adventure of life, which may speak to an opposite weighting in favor of the positive valence being worth the negative valence that comes along with it. Certainly not all spiritual roads lead to Rome.
I am very open to the idea that I am missing something though, and I may just need to be led by the hand like a child to these heaven realms for me to change perspective 😇😂
Thanks for engaging, this is fun!
Thank you for engaging! This is super interesting! Let me think about what else I can say 🙂
Total valence vs. pureness of valence: see Principia Qualia pg. 41. It could be that during cessations consciousness disappears and the state literally does not exist in any way. But the states immediately before and immediately after do and have at least a tiny bit of information so they are mixed valence states. Yet, perhaps they are massively positive valence on net.
An alternative view is that unconsciousness is still ‘real’ in a way, in which case we could think of it as consciousness but with no content whatsoever. But it’s still there. The analogy would be like combing a vector field in a torus. Most states have the vector field collide with itself and therefore feel less than perfect valence (due to [the Symmetry Theory of Valence, aka.] STV). Only when the field is completely combed without any self-collisions (which would not be possible in a sphere) you get perfect positive valence. And although there is no information encoded in the field, it still exists just as it did before. There’s just nothing to report.
In that case paradise could actually still exist. Meaning, higher and more refined versions of this kind of experience. In particular, we could look for other mathematical objects where the field can also be combed perfectly. They would then be strangely a different kind of ‘unconsciousness’ perhaps capable of fitting more energy and higher dimensions. Still, they would have maximum positive valence.
What do you think?
Oh, I also forgot if I’ve asked you whether you’ve tried 5-MeO-DMT and how it compares to your new baseline.
Ah, yes, I see the kind of framework you’re thinking from now – anti-symmetry, symmetry, and asymmetry.
From Principia Qualia pg. 39: [paraphrasing] “…if we take our hypothesis and apply it to IIT, and then we attempt to maximize pleasure/symmetry, consciousness/[phi] drops very rapidly.”
All the way to the point that maximum pleasure entails no consciousness??? [emphasis mine]
I don’t have a lot of experience with 5-MeO. I only did it once at about a 6mg range.
My impression of 5-MeO was that it had a visual brightening effect somewhat similar to the 4th Jhana. And there was that psychedelic mirroring effect with eyes open. It also had the reduction of conceptual understanding that comes when you get into 8th [Jhana]. I interpret that as a significant down-regulation in top-down information processing??
5-MeO has the sense that it’s going somewhere, moving towards something, while the effects build and then dissipate. Like it’s growing into something (I guess this is before a peak breakthrough – which I didn’t have).
My current consciousness abode isn’t going anywhere. There isn’t a sense that things are building towards something. It has a forever ‘this is it’, locked-in quality. Like a somewhat superposition of emptiness and fullness simultaneously. (Before 4th path I always felt like I was flickering between form and emptiness, now the two cohabitate the experiential space at the same time).
5-MeO also seemed very hedonically volatile; like any subtle thought or movement could disrupt the peace.
Meanwhile my current state is super unperturbable. In the past 2.5 months I haven’t found something that has rocked my well-being.
A couple of weeks ago I listened to an interview of a North Korean defector tell her story of starvation and human trafficking and for a good 30 minutes I was crying at this tragedy. But it was crying from a place of still really high well-being. I didn’t feel like I was suffering and I didn’t mind that crying state at all. (Which is quite weird, I suppose).
In my normal state now, there are no more papañca attacks. Thoughts don’t capture the mind like they used to.
And another thing I love about this new state is that I still have all my cognitive functions intact and I can operate in the world totally normally – which can’t be said about being on 5-MeO.
I feel super sober; while on 5-MeO I don’t believe you do (if I remember correctly).
I would say I prefer my new baseline to what I experienced on 5-MeO because of the lack of volatility and practicality of still having my intellect on hand, all the while with the constant sense of ‘this is it’ and high, high well-being.
Roger and Andrés have a video call:
We discussed a number of things: his meditation journey, his thoughts on various philosophies, exploring QRI frameworks, and his interest in music. Curiously, Roger said that unlike other people who spend a lot of time in meditation healing traumas and processing past experiences, he was able to largely just focus on progress on the path. This, along with a very rigorous and consistent practice, is why he got to where he is at so early in life (26 years old).
One of my main interests in the discussion was to flesh out how 4th path states/traits and the Symmetry Theory of Valence (STV) were connected. If I recall correctly, there were three main ideas connected to this topic I shared with him:
Discussing the “levels of consciousness” experienced on a psilocybin trip and the way they might mirror some of Frank Yang’s descriptions of the levels of consciousness on the path to awakening,
A model of equanimity I’ve been developing where impedance matching is a key ingredient, and
The difference between a “recipe” of a state or transformation of consciousness and its “review”
Let’s briefly elaborate on these topics.
(1) Frank Yang talks about undergoing a meditative process with the following stages: (a) standard sense of self, (b) awareness of awareness, (c) God/Oneness/Being/Non-Duality/Self, (d) Emptiness/Non-Beng/Uni-Locality, (e) Neither Being Nor Non-Being, and finally (f) Enlightenment.
What makes his descriptions so incredible is that he provides very raw and unfiltered phenomenological accounts of the process without really trying to force them into any pre-existing framework. From the point of view of the mission of QRI this is very valuable. In particular, it allows us to examine his process of transformation with the framework of Qualia Formalism: we ought to ask, not what kind of spiritual/mystical/transcendent process is going on here (which will certainly take us nowhere), but rather, wonder if we can cast his descriptions in terms of *structural changes to the field of awareness*. For example, Frank talks about “the screen of God” that becomes apparent in (c), where waves of energy seem to travel without resistance across one’s experiential field. He also talks about phase transitions (similarly to Shinzen Young, he talks about a process of liquefaction and gasification of the field of awareness). If, as we believe at QRI, valence is a structural property of experience, these transformations would have profound effects on one’s sense of wellbeing. So, the reason why “the screen of God” is a profound experience is not because you literally merge with a divine being (which might not be possible if we assume indirect realism about perception), but because the field of awareness is now in a phase that allows an entirely new level of efficient stress dissipation.
I shared with Roger some details from a particularly interesting psilocybin trip report that described rapid phase transitions between (what appears to be) several of the levels Frank describes. In particular, “the screen of God” state seems to have the capacity to stresslessly locate sensations without generating reverbarions with a represented “small self to which those sensations belong”.
(2) In turn, this led to discussing a new model (we haven’t really touched upon in QRI publications yet, but which is coming) of equanimity based on experiences I had during a two-week retreat earlier this year (see: Buddhist Annealing). This model has at its core the idea that equanimity is a mental tool that increases impedance matching between nervous system harmonics. Ask yourself: why is it that when you pluck a guitar string it sounds louder if it is connected to a guitar? It is not, as many would think, that the “resonance box amplifies the sound” (for where would the extra energy come from?). Rather, the energy is the same; what changes is the speed at which it is discharged! The resonance box vibrates and dissipates the energy of the string much faster than the string could on its own (as an aside, this is exactly why you can sustain a note for so much longer in an electric guitar). We could thus postulate that a lot of inner dissonance comes from resonance in the nervous system that has no means of dissipating its stored stress. To an extent, this is because involuntary subliminal contractions in our nervous system compartmentalize and modularize its components. Equanimity is the practice of relaxing those contractions, and thus slowly allowing the nervous system to undergo a search process where it finds structures that can resonate with the stored stress, and in turn allow it to dissipate faster. More so, over time, you entrain (and rewire!) the nervous system to become highly efficient at stress-dissipation. Dissonance is still there, but it “unfolds” and gets “metabolized” so fast that it barely counts as suffering. Highly annealed nervous systems are powerful stress-dissipation engines!
(3) Finally, we also discussed the idea that there is a distinction between the “recipe” of a state of consciousness and its “review”. A recipe is the steps you take in order to achieve a certain state (or transformation) of consciousness. A review is instead an account of what the resulting state feels like. Just as the instructions for baking a cake are quite different from a Chef’s review of what the resulting cake tastes like, we can expect that meditation instructions (e.g. focusing on the three characteristics) will not necessarily reflect the nature of the transformations of consciousness that result from them. Thus, while a lot of the meditative path is nominally about “renouncing” the pursuit of high-valence states of consciousness (and thus avoid the pleasure paradox), the result is nonetheless a state of consciousness that is high-valence in nature! Paradoxical? I don’t think so. The confusion is merely the result of conflating recipe and review.
Thus, we can still apply valence theories to states of consciousness that are allegedly beyond valence. Frank Yang, for example, seems to resonate a lot with STV. See his December 2020 interview at The Stoa. There (and in other videos) he describes “God mind” consciousness as a very positive experience, which is very symmetrical but not perfect. But his true awakening is perfectly symmetrical (in the realm of space, observer, and sense of time, even if not in content). His experience became like a “hologram that has no center”. Quote:
“Have you seen those illustrations of a sphere or a circle, where one point connects to all of the other points? […] if you wanted me to describe my day to day, moment to moment, experience, well, it’s pretty symmetrical. As in, there is no center to experience. There is hearing but no hearer; there is just the seeing, there is no seer; on thinking there is just thinking and no thinker. It’s not, like, processed or filtered through a subject in the center. And it’s very immediate in the sense that all of the sensations, all 360 degrees, are synched up to themselves, without any delay, 24/7. And all the sensations, where there is body, you know sight, sound, thoughts, emotions… they are all on equal footing to each other […inaudible…] in symmetry, and that is for me an aesthetic experience. I would say a suffering mind is a mind that isn’t symmetrical. If your mind is asymmetrical, it means it’s defiled somewhere. So for me aesthetics runs in all different kinds of domains, not only on the perceptual domain, not only on the visual aesthetics domain, but even on the emotional and how you think.”
Yes, God Mind (left) is good, but have you tried no-self (right)? It is so much more symmetrical!
As we’ve discussed before, the homogeneity of phenomenal space and time might be a very large component of what accounts for positive valence. And what Frank is describing here suggests that’s the case. Disturbances in the attention field lines and the saliency of specific components of a mind can break the underlying symmetry of the phenomenal space and time of the resulting experience. Anxiety, for example, in this paradigm is described as unpleasant because it involves the bubbling up of low-level prediction errors causing “attention pinches” across your experience, and thus disturbing the free-flow of energy that would exist in a homogeneous field. Prediction errors are not inherently unpleasant; they are unpleasant only to the extent that they cause asymmetries in your field of awareness!
Frank Yang also says that his big awakening felt like a “quantum jump”. It makes sense that a strong anti-fragile attractor for a new network topology would be self-reinforcing (a new lowest-energy state, metaphorically speaking, perhaps akin to a false vacuum collapse inside one’s mind!). Again, this is all very compatible with valence structuralism, if not STV.
Roger said that he will have to think about all of this. In the meantime, he shared with me some (amazing!) pictures he made to illustrate how his field of awareness has been transformed with meditation over time. Like Frank Yang, he identifies several discrete phase transitions. These are: (a) standard perception, (b) The Witness, (c) Big Mind, (d) No Self, and finally (e) No Self & Centreless Awareness (4th path!):
Considering more what you said about impedance matching and adding resonance to experience:
Perhaps this is merely an analogy, but still: consider the tautness of a spider’s web. If a fly lands on it, at one part, the whole web will shake and the energy will transfer throughout in such a way that the spider can locate where on the web the fly landed. If the web is too taut then the energy of the fly landing won’t dissipate far enough for the spider to receive the information. However, if the web is too slack the fly could just break the structure of the web.
It might be interesting to consider why spiders build webs with a centre point and not as a straight or criss-crossing lattice.
So to relate this to consciousness and metabolizing stress… I would say my consciousness now feels like it’s more taut and lattice-woven rather than spider web-shaped with a middle [emphasis mine]. So this means when a stress point is activated somewhere in the experiential space, its energy doesn’t ripple as far out as it would have before, thus not being as disruptive.
And if we aliken the spider on the web to the epistemic agent, if he is situated on one spot and for all goings-on on the web to be known their information must travel to him, then the web must be not too taut so that all the ripples can reach him and he knows what’s going on. The problem with this set-up is that it means that knowing requires instability.
However, if we do away with the spider (a single point considered the epistemic agent) and make it so that the knowledge is attributed to the web itself, then the web can afford to be much more taut/less shaky/more robust, causing less negative valence.
So in some way I could say my experience (centerless consciousness) is more taut in this way, but this tautness doesn’t feel rigid or stiff, but rather very airy.
Indra’s net can have too much slack in it, if it’s not sewn together tightly and uniformly.
Pre-Awakening: The mind uses a fictitious “self-as-epistemic-agent” in a field of awareness that has slack and vibrates in unpleasant ways in the process of integrating information. The field of awareness relies on a network topology that is suboptimal for efficient stress dissipation.
Post-Awakening: The mind lacks any kind of center or self-as-epistemic-agent. The field of awareness is tout and extremely efficient at stress dissipation. The network topology has permanently changed to a far more symmetrical and regular configuration.
Just for interest’s sake, and I don’t know if this bears any significance, but I’m ambidextrous by the way.
I know symmetry plays a major role in your hypotheses of valence and such.
In some way, I have thought that not having such a prioritization and weightiness to just one side of the body has balanced out my experience and perception (perhaps more than others), I’m not sure.
(As of the 23rd of November 2021, Roger states that he continues to be in the blissful state of centreless consciousness)
Commentary by Andrés, after the fact:
This conversation (and further exchanges I may share in the future) has reinvigorated my quest to describe states (and transformations) of consciousness in terms of changes to the network topology that underlies our field of awareness. Enlightenment might be described in “mystical” ways, but this could be simply due to lack of an adequate formal conceptual framework to make sense of it. But perhaps STV, impedance matching, and efficient stress dissipation through radical network topology reorganization without compromising self-epistemics could take us much further than before in this quest.
Also, if Roger was able to achieve these transformations at the tender age of 26, what is stopping the rest of us from doing the same?
A Universal Plot – Consciousness vs. Pure Replicators: Gene Servants or Blissful Autopoietic Beings? (link)
What is the point of it all? What does it all mean?
In this talk I explain how we can meaningfully address these questions with the frame of “consciousness vs. pure replicators”. This framework allows us to re-interpret and unify all previous “scales of moral/conceptual development”. In turn, it makes solving disagreements in a principled way possible.
“Consciousness vs. Pure Replicators” is what I call “the universal plot of reality”; it is the highest level of narrative that determines what is “relevant to the plot” at any given point in time.
Whether consciousness succeeds at gaining control of its destiny and embarks on a collective journey of self-authorship, or whether we all end up being subservient cogs to a self-replicating mega-system whose one and only utility function is to self-perpetuate, is truly up in the air right now. So what can we do to support the interests of consciousness, then?
To aid consciousness we need more than good intentions (though those are still a key ingredient): I discuss how game theoretical considerations entail that in order for consciousness to succeed we will need to judiciously ally with specific replicator strategies. Being a “cooperatebot” towards anyone who claims to care about consciousness makes you liable to being resource-pumped. You need to verify that something makes sense also from the point of view of game theory; without a way to verify the ultimate values of others, coordinating with them at this level becomes extremely challenging. I suggest that a mature technology of intelligent bliss with objectively verifiable effects would be a game-changer. Once you’ve seen “it” (i.e. optimized bliss consciousness) you join everyone else in self-organizing around it.
If the world is to be taken over by something that cares about the wellbeing of consciousness, how this taking over process looks like may blindside us all. The power of “universal love” conquering all obstacles and creating a paradise for all may not be a New Age fantasy after all. Given the appropriate technology, it may turn out to be a live option…
Topics Covered: Kegan Levels of Development, Spiral Dynamics, Model of Hierarchical Complexity, Meta-Modernism, Qualia Formalism, Valence Structuralism, Pleasure Principle, Open Individualism, Universal Darwinism, Battle Between Good and Evil, Balance Between Good and Evil, Gradients of Wisdom, Consciousness vs. Pure Replicators, Wild Animal Suffering, Mistrusting DMT Entities, Super-Cooperator Cluster, Metta/Lovingkindness, State-Dependent Sexuality, Wireheading, Cooperation Technology, Game-Changing as a Strategy.
~Suggestion: Play a music album you like in the background while listening to this talk.~
How do we find the “gems” hidden in the state-space of consciousness?
In this talk I articulate why it is very likely that there is a huge number of undiscovered states of consciousness that are completely unique, irreducible, and wholistically “special”.
In metallurgy, a high-entropy alloy (HEA) is a mixture of five or more metals in high proportions, often giving rise to a single phase. Some HEAs have been found to have extremely desirable properties from the point of view of material science (such as being the best at both yield-strength and ultimate tensile strength at the same time). Given the huge space of possible mixtures of metals, finding these carefully balanced mixtures with unique emergent properties is both a science and an art. It calls for intelligent strategies to explore the state-space of possible alloys!
I suggest that in the realm of consciousness there are also states that would be appropriate to describe as “high entropy alloys of experience”. I go into how this framework can help us understand unique scents*. We then explore how the receptor affinity profiles of drugs, drug cocktails, and drug schedules can give rise to unique HEA-like states of mind. I then also discuss how memeplexes have various degrees of total complexity, and how this makes some more receptive to dealing with complexity in the world than others. I offer that I really appreciate the HEA-like memeplexes that get expressed in places like EAGlobal, The Science of Consciousness, and Psychedelic Science conferences. I conclude by reflecting on how a “productive mindset” or mood optimized for a specific intellectual job is likely to be HEA-like because it requires the careful balance between many different facets of the mind.
Topics you will master after seeing this talk for even just one time**: High Entropy Alloys, Bronze and Iron Age, Equiatomic Alloys, People Clusters in Parties, Scents, Sexual Orientation, Gay Fragrances, Memeplexes and Mindsets, Vibe of Groups, Energy Parameter, Frozen Food, Crystallites, Space Groups, The Science of Consciousness, EAGlobal, Psychedelic Science, Search Heuristics, DMT as “Competing Clusters of Synchrony”, Birthday Cake Flavor, Cellular Automata, Optimal Mood for Productivity.
*(HEAs: Le Male by JPG, Bleu de Chanel, Mitsouko by Guerlain. Non-HEAs: Tommy Girl by Tommy Hilfiger, Habit Rouge by Guerlain, Amazing Grace Ballet Rose by Philosophy)
If the goal is to avoid the formation of such phases, simply mixing together five or more elements in near-equiatomic concentrations is unlikely to be a useful approach. Even multi-component alloys that are initially single phase after solidification tend to separate into multiple metallic and intermetallic phases when annealed at intermediate temperatures.
I estimate that I have experienced between 100 and 200 sleep paralysis, many of which were lucid (meaning that I knew I was experiencing a sleep paralysis). In this video I articulate what I have learned from all of these experiences, share some particularly strange stories, and give you tips for how to get out of a sleep paralysis if you find yourself trapped in one.
Topics Covered: Hyperbolic curvature in pasta, dream music, phenomenal viscosity, DXM, imperfect sensory gating, “radio is playing” hallucinations, Dredg – Album: El Cielo · Song: Scissor Lock, taking psychedelics while dreaming, lucid dreams, dopaminergics, controlling the powerful vibrations of sleep paralysis, recursive depth, false awakenings, whimpering, noting meditation, and techniques for escaping a sleep paralysis.
Niacinamide helps in sleep enhancement as evidenced in a 3-week study of six subjects with normal sleep patterns and two with insomnia using electroencephalograms, electromyograms, and electrooculograms to evaluate sleep patterns at baseline and after niacinamide treatment. There was a significant increase in REM sleep in all normal-sleeping subjects, but the two subjects with moderate to severe insomnia experienced significant increases in REM sleep by the third week; awake time was also significantly decreased (Robinson et al., 1977).
Free-Wheeling Hallucinations: Be the Free-Willed God of Your Inner World-Simulation (link)
Once you realize that you inhabit a world-simulation sustained by your neuronal soil it is natural to ask: why can’t I control its contents? Why can’t I make myself hallucinate whatever I want?
It can be frustrating to realize one lacks control over something that should be truly “ours” – our raw unmediated experience! We could, and perhaps should, be the rightful masters of our very own conscious experience, yet for the most part we remain powerless to explore its possible states at will.
In this video I discuss the existence of some states of consciousness in which you do own and control the contents of your experience. Think of it as acquiring an “experience editor”: an interface with your experience that enables you to modify it at will while keeping the modifications stable.
A lucid dream would be an example of a somewhat fluid and unreliable free-wheeling hallucination. The free-wheeling hallucinations I describe here are much more general, stable, reliable, intense, and hedonic than lucid dreams. More so, to spin up free-wheeling hallucinations could amount to far more than being just a fun activity. Doing so may come to be an extremely valuable tool for a new paradigm of consciousness research! All of the parameters of experience that remain outside of our control under normal circumstances can be studied (both from a first and third person point of view) while in a free-wheeling hallucination! One can conduct a sort of “qualia chemistry” and repeat experiments to get reliable accounts of the behavior of consciousness under exotic (yet controlled) circumstances. Artifacts such as the valence-symmetry correspondance can be inspected in detail. Ultimately, this paradigm may allow us to chart the state-space of consciousness in terms of “edit distances” or “sequence of symmetry breaking operations” away from “formless consciousness”.
I then go on to explain that “knowing everything about your world-simulation” does not entail that the experience will be boring. Hedonic tone can be dissociated from novelty, but we don’t even need to go that far. It suffices to point out that you can set up the parameters of your world-simulation so that it unfolds in a chaotic way, and thus is impossible to predict. Additionally, you cannot really predict what you yourself will think in the future, so the whole setup can continue to generate novelty almost indefinitely (up to one’s storage capacity/size of the state-space/heat death of the universe).
I conclude by exercising my free will.
Topics Covered: Energy Parameter, Predictive Coding, Free Energy Principle, Kolmogorov Complexity of Experience, Principia Qualia, Super Free Will, Quality Trip Reports, DXM + THC Combo, LSD + Ketamine + THC Combo, “Experience Editors”, Qualia Critters, Fire Kasina, Color Control, Qualia Chemistry, Agenthood, Coumarin, Chamomile Tea.
Chamomile consists of several ingredients including coumarin, glycoside, herniarin, flavonoid, farnesol, nerolidol and germacranolide. Despite the presence of coumarin, as chamomile’s effect on the coagulation system has not yet been studied, it is unknown if a clinically significant drug-herb interaction exists with antiplatelet/anticoagulant drugs. However, until more information is available, it is not recommended to use these substances concurrently.
Why Does Anything Exist? Zero Ontology, Physical Information, and Pure Awareness (link)
Why is there something rather than nothing? In this video I take this question very seriously and approach it with optimism. I say (a) this is a meaningful and valid question, and (b) it has a real and satisfying answer. The overall explanation space I explore is that of David Pearce’s Zero Ontology, which postulates that the multiverse is implied by the preservation of “zero information”.
In order to understand Zero Ontology we need to do some conceptual groundwork. So I walk the listener (you, were you to accept this journey) through several concepts that make the question go from “impossible to answer” or even “meaningless” to something that at least conceivably seems possible to solve.
First, we need to sidesteps the common tropes of our habitual modes of thinking, such as expecting answers to come in the form of “causal explanations”. No matter how you look at it, whether the universe extends back forever or not, a causal explanation for the origin of the universe is logically impossible to derive. Instead, we have to think in a radically different way, which is by way of frameworks for implication rather than causation. This opens us up to the possibility that exotic modes of thinking capable of representing what is entailed by “nothing” will show in turn that “something” follows from it. This helps us make sense of Pearce’s argument: the “nothing” we are looking for is not the “common sense” view of the term, but rather a more refined post-theoretical concept that is ill-fitted to the human mind for the time being.
In particular, Pearce focuses on how “no information” may be “what nothing is”. Thus, Zero Ontology attempts to formalize the “fact of inexistence” by reconceptualizing information as “ruling out possibilities”. Based on this alternate concept we see that math, physics, and phenomenology share the common thread of being possible to “construct out of nothing”. In math, the empty set can be used to derive all of arithmetic. In physics the Standard Model is a surprisingly simple theory that can be derived from first principles by imposing the “need for symmetry”. The total energy, charge, momentum, etc. of the universe is zero! And in phenomenology, we encounter a lot of cases where apparently all of the possible flavors of a qualia variety seem to “cancel out” into “pure being” or “raw awareness”. The simplest example is how experiencing “all phenomenal colors at once” (a kind of rainbow effect, but including magenta) seems to be interchangeable with “colorless phenomenal light”.
I tie all of this together and talk about how Zero Ontology allows us to reconceptualize “God/Being” as “unconstrained reality” or “boundarylessness”. I discuss how we could perhaps even probe Zero Ontology empirically in a direct way if we were to train enough physicists, mathematicians, philosophers, computer scientists, etc. to go into high Jhana or 5-MeO-DMT states and then quantify the properties of the fundamental fields implementing these experiences.
I conclude with an analogy to Borges’ Library of Babel (or a quantum version thereof) and why we may be in it. In fact, “be it”.
David Pearce: “A theory that explains everything explains nothing”, protests the critic of Everettian QM. To which we may reply, rather tentatively: yes, precisely.
Topics Covered: The Concept of Nothing, Three Characteristics, Illusion, Limitations of the Medium of Thought, Amusing Ourselves to Death, Redefining Information, Empty Set Arithmetic, Preserved Quantities of Physics, Symmetry and Noether’s Theorem, QFT, Path Integrals, Jhanas, 5-MeO-DMT, Symmetries in Qualia, Quantum Library of Babel, Black Hole Information Paradox.
The Tyranny of the Intentional Object: Universal Addictions, Meaning Abuse, and Denied Self-Insights (link)
What is it that we truly want? Why do so many people believe that meaning is better than happiness?
In this talk I discuss what we call “the tyranny of the intentional object”, which refers to the tendency for the mind to believe that “what it wants” is semantically meaningful experiences. In reality, what we want under the surface is to avoid negative valence and achieve sustainable positive valence states of consciousness.
I explain that evolution has “hooked us” on particular sources of pleasure in such a way that this is not introspectively accessible to us. We often need specific semantic content to work as a “key” for the “lock” of high-valence states of consciousness. I explain how we are all born chronic (endogenous) opioid addicts, and how our reward architecture is so coercive that we often fail to recognize this because thinking about it makes us feel bad (and thus ironically confirming the situation we are trying to be in denial about!).
I go on to provide my current thoughts on the nature of meaning. Beyond “sense and reference” we find that “felt-sense” is actually what meaning is “made of”. But not any kind of felt-sense. I posit that the felt-senses that we describe as richly meaningful tend to have the following properties: high levels of intention, coherence of attention field lines, a “field syntax”, and a high level of “potential to affect valence”. Valence and meaning are deeply connected but are not identical: we can find corner cases of high-valence but meaningless states of mind and vice versa (though they rare).
Meaning is no less liable to be “abused” than hard drugs: we often find ourselves scratching the bottom of the barrel of our meaning-making structures when things go wrong. I advise against doing this, and instead endorse the use of equanimity when faced with the absurd and Chapman’s “Meaningness” approach: to think of meaning as a gradient rather than in black and white terms. Do take advantage of opportunities for high levels of meaning, but do not rely on them and think they are universal. Indeed “meaning abuse” is a recipe for broken hearts and misguided idealistic solutions to problems that can be easily addressed pragmatically.
Finally, I steelman the importance of “high-dimensional valence” and explain why in turn usually pursuing meaning is indeed much better than shallow pleasure.
[T]he heroin addict will do anything to get another fix: lie, cheat, steal and worse. Natural selection has stumbled on and harnessed Nature’s own version of heroin. Our endogenous opioid system ensures that biological life behaves in callous but genetically adaptive ways. […] All complex animal life is “paid” in junk: the addictive dribble of opioids in our hedonic hotspots released when we act in ways that tend to maximise the inclusive fitness of our genes in the environment of evolutionary adaptedness (EEA). The pleasure-pain axis is coercive. Barring self-deliverance, we can’t opt out. Our “reward” circuitry hardwires opioid addiction and the complex rationalisations it spawns. Human history confirms we’ll do anything to obtain more opioids to feed our habit. The mesolimbic dopamine system enables us to anticipate our next fix and act accordingly: an insidious interplay of “wanting” and “liking”. We enslave and kill billions of sentient beings from other species to gratify our cravings. We feed the corpses of our victims to our offspring. So the vicious cycle of abuse continues.
A Language for Psychedelic Experiences: Algorithmic Reductions, Field Operators, and Dimensionality (link)
Psychedelic experiences are notoriously difficult to describe. But are they truly ineffable, or do we simply lack the words, syntax, and grammar to articulate them? Optimistically, groups who take seriously the exploration of exotic states of consciousness could create a common ground of semantic primitives to be independently verified and used as the building blocks of a language for the “psychedelic medium of thought”.
In this video I present some ideas for a possible “psychedelic language” based on QRI paradigms and recent experience reports. I go over the article “Algorithmic Reduction of Psychedelic States” and the value of breaking the psychedelic experience in terms of a minimal set of “basic effects” whose stacking and composition gives rise to the wild zoo of effects one observes. I point out that algorithmic reductions can have explanatory power even if they do not provide a clear answer about the nature of the substrate of experience. Importantly, since I wrote that article we have developed a far higher-resolution understanding of exotic states of consciousness:
We suggest that a remarkably fruitful strategy for pointing at a whole family of psychedelic effects comes in the form of “field operators” that change the qualitative properties of our experiential fields. I provide a detailed description of what we call the “world-sheet” of experience and how it encodes emotional and semantic content in its very structure. The world-sheet can have tension, relaxation, different types of resonance and buzzing entrainment, twisting, curling, divergence (with vortices and anti-vortices in the attention field-lines), dissonance, consonance, noise, release, curvature, holographic properties, and dimensionality. I explain that in a psychedelic state, you explore higher up regions in the “Hamiltonian of the field”, meaning that you instantiate field configurations with higher levels of energy. There, we observer interesting trade-offs between the hyperbolicity of the field and its dimensionality. It can instantiate fractals of many sorts (in polar, cartesian, and other coordinate systems) by multi-scale entrainment. Time loops and moments of eternity result from this process iterated over all sensory modalities. The field contains meta-data implicitly encoded in its periphery which you can use for tacit information processing. Semantic content and preferences are encoded in terms of the patterns of attraction and repulsion of the attention-field lines. And so much more (watch the whole video for the entire story).
I conclude by saying that a steady meditation practice can be highly synergistic with psychedelics. Metta/loving-kindness can manifest in the form of smooth, coherent, high-dimensional, and consonant regions of the world-sheet and make the experience way more manageable, wholesome, and enriching. Equanimity, concentration, and sensory clarity are all synergistic with the state, and I posit that using “high-dimensionality” as the annealing target may accelerate the development of these traits in everyday life.
Please consider donating to QRI if you want to see this line of research make waves in academia and expand the Overtone Window for the science of consciousness. Funds will allow us to carry out key scientific experiments to validate models and develop technologies to reduce suffering at scale: https://www.qualiaresearchinstitute.org/donate
~Qualia of the Day: The Phenomenal Silence of Each Field Modality~
“QRI Law of Transhumanism”: The overall motivation of humans to solve social and mental problems will remain much higher than the motivation to solve physics problems. The human performance in solving social and mental problems will remain much lower than the performance in solving physics problems. This continues until social and mental problems become physics problems.
A follow-up for the more nerdy audience could perhaps be how QRI seeks to resolve the confusion about individualism:
It often turns out that parsimony is a more useful guiding principle in science than naïve realism. This includes naïve realism about what constitutes parsimony. All relevant conditions must be taken into account, and some conditions are unknowns, which blurs the picture. Occam’s razor is powerful but more like a Samurai sword: you need great skill to use it well.
Compare the state-space of consciousness with the state-space of chemistry known to humans: there is biochemistry and there is other chemistry. They manifest quite differently. However, parsimony favors that at the fundamental level of organization things reduce to a small set of rules which are the same for all of chemistry. This is now known to indeed be the case but was not always so. Rather, it tended to be assumed that some extra factor, a “life-force”, had to be involved when it comes to biochemistry.
Biochemistry has been evolutionarily selected for performance on a most formidable problem. That of self-replicating a self-replicator. It takes a large number of steps in the process and high preciseness at each step. Only particular sequences of steps lead to normal cell function, and things are always open to getting corrupted. Take viruses, for instance.
Normal function of a brain is somewhat analogous to normal function of a cell. Evolution has selected for brains which produce the experience of continuity as a unique agent self. This is probably one of the harder tasks that conscious intelligence has solved, corresponding to the advanced parts necessary for reproduction in a cell. It is probably about as unusual in the state-space of consciousness as cellular replication is in the state-space of chemistry. However, the state naïvely feels like it is foundational to everything, which can make you confused when reflecting upon it. It can get even more confusing when you consider the strong possibility that valenced experiences of “good or bad” are much more commonplace in the state-space, perhaps more like transfer of electric charge is commonplace in chemistry.
Self-replicating a self-replicator
You can test this by altering (mental) system properties via meditation or psychedelics. Is “individuality” or “valence” more persistent under perturbation? It’s much harder to get rid of valence, and indeed, the highly altered state of a brain on high doses of 5-MeO-DMT gets rid of the agent self altogether but preserves and even enhances valence, interestingly more often in the positive than the negative direction. It’s like jumping from biochemistry to pyrotechnics.
Self-less 5-MeO-DMT “void”: The state is as different and exotic from normal everyday evolved consciousness as the chemistry of explosive pyrotechnics is to evolved biochemistry.
Naïve realism would hold that the sensations of “one-ness” experienced in certain highly altered states of consciousness feel the way they do because they somehow expand to include other entities into a union with yourself. What is likely to really be going on could be the opposite: there is no “self” as a reality fundament but rather a local complex qualia construct that is easy to interfere with. When it (and other detail) goes away there is less mental model complexity left. A reduction in the information diversity of the experience. Take this far enough and you can get states like “X is love” where X could be anything. These can feel as if they reveal hidden truths, for you obviously had not thought that way before, right? “X is love, wow, what a cosmic connection!”
Letter VII: Fractional Crystallization to Enhance Qualia Diversity
Some more chemistry: is there in qualia state-space something analogous to fractional crystallization? When a magma solidifies relatively rapidly, most of the minor elements stay in solid solution within a few major mineral phases. You get a low diversity assemblage. When the magma solidifies slowly it can yield a continuum of various unique phases all the way down to compounds of elements that were only present at ppb levels in the bulk. Crucially, for this to work well, a powerful viscosity reducer is needed. Water happens to fit the bill perfectly.
Consider the computational performance of the process of solidification of a thousand cubic kilometer plutonic magma with and without an added cubic kilometer of water. The one with the added water functions as a dramatically more efficient sorting algorithm for the chemical element constituents than the dry one. The properties of minor minerals can be quite different from those of the major minerals. The spectrum of mineral physical and chemical properties that the magma solidification produces is greatly broadened by adding that small fraction of water. Which nature does on Earth.
It resembles the difference between narrow and broad intelligence. Now, since the general intelligence of humans requires multiple steps at multiple levels, which takes a lot of time, there might need to be some facilitator that plays the role water does in geology. Water tends to remain in liquid form all the way through crystallization, which compensates for the increase in viscosity that takes place on cooling, allowing fractional crystallization to go to completion in certain pegmatites.
It seems that, in the brain, states become conscious once they “crystallize” into what an IIT-based model might describe as feedback loops. (Some physicalist model this as standing waves?). Each state could be viewed as analogous to a crystal belonging to a mineral family and existing somewhere on a composition spectrum. For each to crystallize as fast and distinctly as possible, there should be just the right amount of a water activity equivalent. Too much and things stay liquid, too little and no unique new states appear.
It may perhaps be possible to tease out such “mental water” by analyzing brain scan data and comparing them with element fractionation models from geochemistry?
Eliezer Yudkowsky has pointed out that something that is not very high hanging must have upgraded the human brain so that it became able to make mental models of things no animal would (presumably) even begin to think of. Something where sheer size would not suffice as an explanation. It couldn’t be high hanging since the evolutionary search space available between early hominids and homo sapiens is small in terms of individuals, generations, and genetic variability. Could it be a single factor that does the job as crystallization facilitator to get the brain primed to produce a huge qualia range? For survival, the bulk of mental states would need to remain largely as they are in other animals, but with an added icing on the cake which turned out to confer a decisive strategic advantage.
It should be low hanging for AI developers, too, but in order to find it they may have to analyze models of qualia state-space and not just models of causal chains in network configurations…
Letter VIII: Tacking on the Winds of Valence
We just thought of something on the subjects of group intelligence and mental issues. Consider a possible QRI framing: valence realism is key to understanding all conscious agency. The psyche takes the experienced valence axis to be equal to “the truth” about the objects of attention which appear experientially together with states of valence. Moment to moment.
Realism coupled with parsimony means it is most likely not possible for a psyche to step outside their experience and override this function. (Leaving out the complication of non-conscious processes here for a moment). But of course learning does exist. Things in psyches can be re-trained within bounds which differ from psyche to psyche. New memories form and valence set-points become correspondingly adjusted.
Naïvely it can be believed that it is possible to go against negative valence. If you muster enough willpower, or some such. Like a sailboat moving against the wind by using an engine. But what if it’s a system which has to use the wind for everything? With tacking, you can use the wind to move against the wind. It’s more advanced, and only experienced sailors manage to do it optimally. Advanced psyches can couple expectations (strategic predictive modeling) with a high valence associated with the appropriate objects that correlate with strategic goals. If strong enough, such valence gives a net positive sum when coupled with unpleasant things which need to be “overcome” to reach strategic goals.
You can “tack” in mental decision space. The expert psycho-mariner makes mental models of how the combinatorics of fractal valence plays out it in their own psyche and in others. Intra- and inter-domain valence summation modeling. Not quite there yet but the QRI is the group taking a systematic approach to it. We realize that’s what social superintelligences should converge towards. Experiential wellbeing and intelligence can be made to work perfectly in tandem for, in principle, arbitrarily large groups.
It is possible to make a model of negative valence states and render the model to appear in positive valence “lighting”. Sadism is possible, and self-destructive logic is possible. “I deserve to suffer so it is good that I suffer”. The valence is mixed but as long as the weighted sum is positive, agency moves in the destructive direction in these cases. Dysfunction can be complicated.
But on the bright side, a formalism that captures the valence summation well enough should be an excellent basis for ethics and for optimizing intelligences for both agency and wellbeing. This extends to group intelligences. The weight carried by various instantiations of positive and negative valence is then accessible for modeling and it is no longer necessary to consider it a moral imperative to want to destroy everything just to be on the safe side against any risk of negative experience taking place somewhere.
Is it possible to tack on the winds of group valence?
At this early stage we are however faced with the problem of how influential premature conclusions of this type can be, and how much is too much. Certain areas in philosophy and ideology are, to most people, more immediately rewarding than science and engineering, and cheaper, too. But more gets done by a group of scientists who are philosophically inspired than by a group of philosophers who are scientifically inspired.
In this video I introduce the concept of Open Individualism- the idea that we are all one consciousness -, why it is relevant, and who has historically been a proponent of it (Hinduism, Einstein, Schopenhauer, Schrödinger, etc.).
We also cover the fact that there is a distinction between Open Individualism as an experience and Open Individualism as a philosophical position with rigorous arguments. I mention that I generally consider arguments to be more powerful and useful than just relying on first-person experiences, though experiences certainly have their place.
Part 2: Definitions
We define and illustrate:
Closed Individualism (“you are a separate observer that exists from moment to moment”)
Empty Individualism (“you are just a moment of experience”)
Open Individualism (“we are all one consciousness”)
Part 3: Strongest Arguments
In this video we provide some of the strongest arguments in favor of Open Individualism:
Based on continuity of identity from moment to moment.
Reductio ad absurdum of Closed Individualism.
Lack of viable Identity Carriers (IC).
Based on parsimony.
Self-locating uncertainty when taking a “view from nowhere”.
Part 4: Loneliness, Psychosis, Ecstasy
I address some key considerations when investigating Open Individualism:
It is crucial to distinguish between our human feelings about a certain idea and the merits and drawbacks of that idea on its own.
Open Individualism tends to cause a lot of bliss at first (caused by defanging death)
But Open Individualism can often take a turn for the bad.
It makes you realize that you won’t only not die, which is good, but also be forced to experience all of the suffering of the world (or multiverse).
More so, it can make you feel “cosmically lonely” – a feeling typical of bad trips where the focus is the pursuit of oneness.
While the increased sense of responsibility caused by Open Individualism is good, it is important not to be overwhelmed by the suffering of the world. As they say “one day at a time” and perhaps we could extend that advise to “one lifetime at a time”.
The feeling of loneliness is likely the result of mixing deep brain circuits evolved to track things like one’s place in the tribe via feelings of belongingness and togetherness, which can get deactivated or over-activated when fully internalizing otherwise-neutral philosophical viewpoints. In other words, those feelings are reflections of our mammal brain’s response to Open Individualism rather than inherent to the philosophy in and of itself.
I also briefly mention the interesting relationship between the ways we represent the world and valence (i.e. the pleasure-pain axis). Given the Symmetry Theory of Valence, which claims that more “consonant and symmetrical” states of consciousness feel better, experiencing “unitive states of mind” usually comes with the “dissolution of internal boundaries”. Therefore, to actively simulate a world where we are all one is likely to come with very positive feelings (perhaps even orgasmic, and ecstatic). Yet, this is not intrinsic of oneness as such – rather, it’s an artifact of the way valence is implemented in the brain! Subtle, but key, distinction.
Finally, I also explain that “the highest truth” is not oneness:
In some sense, Open Individualism is “level 0” – it is the start of a journey of self-discovery. We still need to address things like how to eliminate extreme suffering, understand how physics describes fields of qualia, the binding problem, how causality interfaces with consciousness, what makes consciousness have an “arrow of time”, and so on. While oneness is a piece of the puzzle, it is by no means “the final answer”. To think otherwise leads to mental pathologies that constrict- rather than expand- one’s understanding and engagement with the world.
Part 5: Ethics, Coordination, Game Theory
In this video I discuss the beneficial implications of Open Individualism. Namely:
Its ethical implications, where one feels a sense of responsibility for the wellbeing of all sentient beings.
Its ability to solve coordination problems.
Its game-theoretical effects.
I cover how a cultural, philosophical, and scientific movement that grounds the feelings of oneness and universal love in rigorous philosophy and science would be much more powerful and consequential than yet another attempt at a naïve spreading of “peace, love, and harmony”. Indeed, it is the philosophical strength of Open Individualism, rather than just its experiential component, that makes it viable as a tool for solving coordination problems.
In particular, I explain that studying 5-MeO-DMT and MDMA from a rigorous, scientific, and methodical point of view is one of the most promising ways of changing the world for the better. Creating reliable, sane, and integrative methods of experiencing oneness and universal love could help us transform weak feelings of altruism into a solid and powerful new conception of decision theoretic rationality.
We invite you to think with us about how to carry this out for the benefit of all sentient beings.
In the following video Leo Gura from actualized.org talks about his 30-day 5-MeO-DMT streak experiment. In this post I’ll highlight some of the notable things he said and comment along the way using a QRI-lens to interpret his experiences (if you would rather make up your mind about what he says without my commentary just go and watch the video on your own before reading what I have to say about it).
Thankfully I didn’t have to wait a month to satisfy my curiosity and see what happened after his period of isolation because by the time I found about it he had already posted his post-retreat video. Well, it turns out that he used those 30 days of isolation to conduct a very hard-core psychedelic experiment. Namely, he took high doses of 5-MeO-DMT daily for the entire month. I’ve never heard of anyone doing this before.
Learning about what he experienced during that month is of special interest to me for many reasons. In particular, thanks to previous research about extreme bliss and suffering, we had determined that 5-MeO-DMT is currently the psychedelic drug that has the most powerful and intense effects on valence. Recall Logarithmic Scales of Pleasure and Pain (video): many lines of evidence point to the fact that extreme states of consciousness are surprisingly powerful in ways that are completely counterintuitive. So when Leo says that there are “many levels of awakening” and goes on to discuss how each level is unrecognizably more intense and deeper than the previous one, I am very much inclined to believe he is trying to convey a true property of his experiences. Note that Leo did not only indulge in psychedelics; we are talking about 5-MeO-DMT in particular, which is the thermonuclear bomb version of a psychoactive drug (as with Plutonium, this stuff is best handled with caution). More so, thankfully Leo is very eloquent, which is rare among people who have had many extreme experiences. So I was very eager to hear what he had to say.
While I can very easily believe his trip reports when it comes to their profundity, intensity, and extraordinary degree of consciousness, I do not particularly find his interpretations of these experiences convincing. As I go about describing his video, I will point out ways in which you can take as veridical his phenomenological descriptions without at the same time having to agree with his interpretations of them. More so, if you end up exploring these varieties of altered states yourself, by reading this you will now at least have two different and competing frameworks to explain your experiences. This, I think, is an improvement. Right now the psychedelic and scientific community has very few lenses with which to interpret something as extraordinary as 5-MeO-DMT experiences. And I believe this comes at a great cost to people’s sanity and epistemic rationality.
What Are Leo’s Background Assumptions?
In the pre-retreat video Leo says that his core teachings (and what he attempts to realize on his own self) are: (1) you are literally God, (2) there is nothing but consciousness – God is infinite consciousness, (3) everything is states of consciousness – everything at all times is a different state of consciousness, (4) you are love – and love is absolute – this is all constructed out of love – fear is just fear of aspects of yourself you have disconnected from, (5) you have no beginning and no end, (6) you should be radically open-minded. Then he also adds that physical and mental health issues are just manifestations of your resistance to realizing that you are God.
What Are My Background Assumptions?
I am quite sympathetic to the idea of oneness, which is also talked about with terms like nonduality and monopsychism. In philosophical terminology, which I find to be more precise and rigorous, this concept goes by the name of Open Individualism – the belief that we are all one single consciousness. I have written extensively about Open Individualism in the past (e.g. 1, 2, 3), but I would like to point out that the arguments I’ve presented in favor of this view are not based on direct experience, but rather, on logical consistency from background assumptions we take for granted. For instance, if you assume that you are the same subject of experience you were a second ago, it follows that you can exist in two points in space-time and still be the same being. Your physical configuration is different than a few seconds ago (let alone a decade), you have slightly different memories, the neurons active are different, etc. For every property you point out as your “identity carrier” I can find a counter-example where such carrier changes a little while you still remain the same subject of experience. Add to that teleportation, fission, fusion, and gradual replacement thought experiments and you can build a framework where you can become any other arbitrary person without a loss of identity. These lines of argumentation coupled with the transitivity of identity can build the case that we are indeed all one to begin with.
But realize that rather than saying that you can grasp this (potential) truth directly from first person experience, I build from agreed upon assumptions to arrive at an otherwise outlandish view. Understanding the argument does not entail “feeling we are all one”, and neither does feeling we are all one entails understanding the arguments!
Indirect Realism About Perception
There is a mind-independent world out there and you never get to experience it directly. In some sense, we each live in a private skull-bound world-simulation that tracks the fitness-relevant features of our environment. Hence, during meditation, dreaming, or psychedelic states you are not accessing any sort of external reality directly, but rather, exploring possible configurations and qualities of your inner world-simulation. This is something that Leo may implicitly not realize. In particular, interpreting 5-MeO-DMT experiences through direct realism (also called naïve realism – the view that you experience the world directly through your senses) would make you think that you are literally merging with the entire cosmos on the drug. Whereas interpreting those experiences with indirect realism merely entails that your inner boundaries are dissolving. In other words, the partitions inside your world-simulation are what implements the feeling of the self-other duality. And since 5-MeO-DMT dissolves inner boundaries, it feels as though you are becoming one with your surroundings (and the rest of reality).
Physicalism and Panpsychism
An important background assumption is that the laws of physics accurately describe the behavior of the universe. This is distinct from materialism, which would also posit that all matter is inherently insentient. Physicalism merely says that the laws of physics describe the behavior of the physical, but leaves its intrinsic nature as an open question. Together with panpsychism, however, physicalism entails that what the laws of physics are describing is the behavior of consciousness.
What makes an experience feel good or bad is not its semantic content, its computational use, or even whether the experience is self-reinforcing or not. What makes experiences feel good or bad is their structure. In particular, a very promising idea that will come up below is that highly symmetrical states of consciousness are inherently blissful, such as those we can access during orgasm, meditation, psychedelics, or even just good food and a hug. Recall that 5-MeO-DMT dissolves internal boundaries, and this is indicative of increased inner symmetry (where the boundaries themselves entail symmetry breaking operations). Thus, an exotic state of oneness is blissful not because you are merging with God, but “merely” because it has a higher degree of symmetry and therefore it’s valence is higher than what we can normally experience. In particular, the symmetry I’m talking abut here may be an objective feature of experiences perhaps even measurable with today’s neuroimaging technology.
There are additional key background philosophical assumptions, but the above are enough to get us started analyzing Leo’s 5-MeO-DMT journey from a different angle.
[Video descriptions are in italics whereas my commentary is bolded.]
For the first 8 minutes or so Leo explains that people do not really know that there are many levels of enlightenment. He starts out strong by claiming that he has reached levels of enlightenment that nobody (or perhaps just a few people) have ever reached. More so, while he agrees with the teachings of meditation masters of the past, he questions the levels of awakening that they had actually reached. It takes one to know one, and he claims that he’s seen things far beyond what previous teachers have talked about. More so, he argues that people simply have no way of knowing how enlightened their teachers are. People just trust books, gurus, teachers, religious leaders, etc. about whether they are “fully” enlightened, but how could they know for sure without reaching their level, and then surpassing them? He wraps up this part of the video by saying that the only viable path is to go all the way by yourself – to dismiss all the teachers, all the books, and all the instructions and see how far you can go on your own when genuinely pursuing truth by yourself.
With this epistemological caveat out of the way, Leo goes on to describe his methodology. Namely, he embarked on a quest of taking 5-MeO-DMT at increasing doses every day for 30 days in a row.
At 10:05 he says that within a week of this protocol he started reaching levels of awakening so elevated that he realized he had already surpassed every single spiritual teacher that he had ever heard of. He started writing a manifesto explaining this, claiming that even the most enlightened humans are not truly as awake as he became during that week. That it had became “completely transparent that most people who say they are awake or teach awakening are not even 1% awake”. But he decided not to go forward with the manifesto because he still values the teachings of spiritual leaders, whom according to him are doing a great service to mankind. He didn’t want to start, what he called, a “nonduality war” (which is of course a fascinating term if you think about it).
The main thing I’d like to comment here is that Leo is never entirely clear about what makes an “awakening experience” authentic. From what I gather (and from what comes next in the video) we can infer that the leading criteria consists of a fuzzy blend of experience of certainty, feeling of unity, and sense of direct knowing coupled together. To the extent that 5-MeO-DMT does all of these things to an extraordinary degree, we can take Leo on his words that he indeed experienced states of consciousness that feel like awakening that are most likely inaccessible to everyone who hasn’t gone through a protocol like his. What is still unclear is how exactly the semantic contents of these experiences are verified by means other than intuition. We will come back to that.
At 16:00 he makes the distinction between awakening as merely “cessation”, “nothingness”, “emptiness”, “the Self”, or that “you are nothing and everything” versus what he has been experiencing. He agrees that those are true and worthy realizations, but he claims that before his experiences, these understandings were still only realized at a very “low level”. Other masters, he claims, may care about ending suffering, about peace, about emptiness, and so on. But that nobody seems to truly care about understanding reality (because otherwise they would be doing what he’s doing). He rebukes possible critics (arguably of the Zen variety) who would say that “understanding is a function of the mind” so the goal shouldn’t be to understand. He asserts that no, based on his lived experience, that consciousness is capable of “infinite understanding”.
Notwithstanding the challenges posed by ultrafinitism, I am also inclined to believe Leo that he has experienced completely new varieties of “understanding”. In my model of the mind, understanding something means to have the ability to render it in your world-simulation in a particular kind of way that allows you to see it from every possible angle you have access to. On 5-MeO-DMT, as we will see to a greater extent below, a certain new set of projective operations get unlocked that allow you to render information from many, many more points of view at the same time. It is unclear whether this is possible with meditation alone (in personal communication, Daniel Ingram said yes) but it is certainly extraordinarily rare for even advanced meditators to be able to do this. So I am with Leo when it comes to describing “new kinds of understandings”. But perhaps I am not on board when it comes to claiming that the content of such understandings is an accurate rendering of the structure of reality.
At 18:30 Leo asserts that what happened to him is that over the course of the first week of his experiment he “completely understood reality, completely understood what God is”. God has no beginning and no end. He explains that normal human understanding sees situations from a single point of view (such as from the past to the future). But that actual infinite reality is from all sides at once: “When you are in full God consciousness, you look around the room, and you can see it from every single point of view, from an infinite number of angle and perspectives. You see that every part of the room generates and manufactures and creates every other part. […] Here when you are in God consciousness, you see it from every single possible dimension and angle. It’s not happening lilnearly, it’s all in the present now. And you can see it from every angle almost as though, if you take a watermelon and you do a cross-section with a giant knife, through that watermelon, and you keep doing cross-section, cross-section, cross-section in various different angles, eventually you’ll slice it up into an infinite number of perspectives. And then you’ll understand the entire watermelon as a sort of a whole. Whereas usually as humans what we do is we slice down that watermelon just right down the middle. And we just see that one cross-section.”
Now, this is extremely interesting. But first, it’s important to point out that here Leo might implicitly be reasoning about his experience through the lens of direct realism about perception. That is, that as he experiences this profound sense of understanding that encompasses every possible angle at once, he seems to believe that this is an understanding of his environment, of his future and past, and of reality as a whole. On the other hand, if you start out assuming indirect realism about perception, how you interpret this experience would be in terms of the instantiation of new exotic geometries of your own world-simulation. Here I must bring up the analysis of “regular” DMT (i.e. n,n-DMT) experiences through the lens of hyperbolic geometry. Indeed, regular DMT elevates the energy of your consciousness, which manifests in brighter colors, fast movement, intricate and detailed patterns, and as curved phenomenal space. We know this because of numerous trip reports from people well educated in advanced mathematics who claim that the visual symmetries one can experience on DMT (at doses above 10mg) have hyperbolic curvature (cf. hyperbolic orbifolds). It is also consistent with many other phenomena one can experience on DMT (see the Eli 5 for a quick summary). But you should keep in mind that this analysis never claims that you are experiencing directly a mind-independent “hyperspace”. Rather, the analysis focuses on how DMT modifies the geometric properties of your inner world-simulation.
Energy-complexity landscape on DMT
DMT trip progression
Intriguingly, our inner world-simulations work with projective geometry. In normal circumstances our world-simulations have a consistent set of projective points at infinity – they render the modal and amodal features of our experience in projective scenes that are globally consistent. But psychedelics can give rise to this phenomenon of “point-of-view-fragmentation“, where your experience becomes a patchwork of inconsistent projective renderings. So even on “regular” DMT you can get the profound feeling of “seeing something from multiple points of view at once”. Enhanced with hyperbolic geometry, this can cause the stark impression that you can explore “hyperspace” with a kind of “ultra-understanding”.
Looking beyond “regular” DMT, 5-MeO-DMT is yet more crazy than that. You see, even on DMT you get the feeling that you are restricted in the number of points of view from which you can see something at the same time. You can see it from many more points of view than normal, but it’s still restricted. But the extreme “smoothing” of experience that 5-MeO-DMT causes makes it so that you cannot distinguish one point of view from another. So they all blend together. Not only do you experience semantic content from “multiple points of view at once” as in DMT, but you can erase distinctions between points of view so that one’s sense of knowing arises involving a totally new kind of projective effect, in which you actually feel you can see something from “every point of view at once”. It feels that you have unlocked a kind of omniscience. This already happens on other psychedelics to a lesser extent (and in meditation, and even sober life to an even lesser extent, but still there), and it is a consequence of smoothing the geometry of your experience to such an extent that there are no symmetry-breaking imperfections “with which to orient a projective point”. I suspect that the higher “formless” jhanas of “boundless space” and “boundless consciousness” are hitting at this effect. And on 5-MeO-DMT this effect is pronounced. More so, because of the connection between symmetry and smoothness of space (cf. Geometry Through the Eyes of Felix Klein) when this happens you will also automatically be instantiating a high-dimensional group. And according to the Symmetry Theory of Valence, this ought to be extraordinarily blissful. And indeed it is.
This is, perhaps, partly what is going on in the experience that Leo is describing. Again, I am inclined to believe his description, but happy to dismiss his naïve interpretation.
At 23:15 Leo describes how from his 5-MeO-DMT point of view he realized what “consciousness truly is”. And that is an “infinitely interconnected self-communicating field”. In normal everyday states of consciousness the different parts of your experience are “connected” but not “communicating.” But on 5-MeO, “as you become more conscious, what happens is that every point in space inter-connects with itself and starts to communicate with itself. This is a really profound, shocking, mystical experience. And it keeps getting cranked up more and more and more. You can call it omniscience, or telepathy. And it’s like the universal communication system gets turned on for the first time. Right now your conscious field is not in infinite communication with itself. It’s fragmented and divided. Such that you think I’m over here, you are over there, my computer is over here, your computer is over there…”. He explains that if we were to realize we are all one, we would then instantly be able to communicate between each other.
Here again we get extremely different interpretations of the phenomena Leo describes depending on whether you believe in direct or indirect realism about perception. As Leo implicitly assumes direct realism about perception, he interprets this effect as literally switching on an “universal communication system” between every points in reality, whereas the indirect realist interpretation would be that you have somehow interlocked the pieces of your conscious experience in such a way that they now act as an interconnected whole. This is something that indeed has been reported before, and at QRI we call this effect “networkintegration“. A simple way of encapsulating this phenomenon would be by saying that the cross-frequency coupling of your nervous system is massively increased so that there is seamless information and energy transfer between vibrations at different scales (to a much lesser extent MDMA also does this, but 5-MeO-DMT is the most powerful “integration aid” we know of). This sounds crazy but it really isn’t. After all, your nervous system is a network of oscillators. It stands to reason that you can change how they interact with one another by fine-tuning their connections and get as a result decoupling of vibrations (e.g. SSRIs), or coupling only between vibrations of a specific frequency (e.g. stimulants and depressants), or more coupling in general (e.g. psychedelics). In particular, 5-MeO-DMT does seem to cause a massively effective kind of fractal coupling, where every vibration can get in tune with every other vibration. And recall, since a lot of our inner world simulation is about representing “external reality”, this effect can give rise to the feeling that you can now instantly communicate with other parts of reality as a whole. This, from my point of view, is merely misinterpreting the experience by imagining that you have direct access to your surroundings.
At 34:52 Leo explains that you just need 5-MeO-DMT to experience these awakenings. And yet, he also claims that everything in reality is imaginary. It is all something that you, as God, are imagining because “you need a story to deny that you are infinite consciousness.” Even though the neurotransmitters are imaginary, you still need to modify them in order to have this experience: “I’m talking about superhuman levels of consciousness. These are not levels of consciousness that you can access sober. You need to literally upgrade the neurotransmitters in your imaginary brain. And yes, your brain is still imaginary, and those neurotransmitters are imaginary. But you still need to upgrade them nevertheless in order to access some of the things I say.”
Needless to say, it’s bizarre that you would need imaginary neurotransmitter-mimicking molecules in your brain in order to realize that all of reality is your own imagination. When you dream, do you need to find a specific drug inside your dream in order to wake up from the dream? Perhaps this view can indeed be steel-manned, but the odds seem stacked against it.
At 38:30 he starts talking about his pornography collection. He assembles nude images of women, not only to relieve horniness, but also as a kind of pursuit of aesthetics. Pictures of nude super-models are some of the most beautiful things a (straight) man can see. He brings this up in order to talk about how he then at some point started exploring watching these pictures on 5-MeO-DMT. Recollecting this brings him to tears because of how beautiful the experiences were. He states “you’ve never really seen porn until you’ve seen it on 5-MeO-DMT.” He claims that he started to feel that this way he really felt that it is you (God) that is beautiful, which is manifested through those pictures.
A robust finding in the psychology of sexual attraction is that symmetry in faces is correlated with attractiveness. Indeed, more regular faces tend to be perceived as more beautiful. Amazingly, you can play with this effect by decorating someone’s face with face-paint. The more symmetrical the pattern, the more beautiful the face looks (and vice-versa). Arguably, the effect Leo is describing where people who are already beautiful become unbelievably pretty on 5-MeO-DMT involves embedding high-dimensional symmetries into the way you render them in your world-simulation. A lesser, and perhaps more reliable, version of this effect happens when you look at people on MDMA. They look way more attractive than what they look like sober.
Leo then brings up (~41:30) that he started to take 5-MeO-DMT on warm baths as well, which he reassures us is not as dangerous as it sounds (not enough water to drown if he experiences a whiteout). [It’s important to mention that people have died by taking ketamine on bath tubs; although a different drug, it is arguably still extremely dangerous to take 5-MeO-DMT alone on a bathtub; don’t do it]. He then has an incredible awakening surrendering to God consciousness in the bathtub, on 5-MeO-DMT, jerking off to beautiful women in the screen of his laptop. He gets a profound insight into the very “nature of desire”. He explains that it is very difficult to recognize the true nature of desire while on a normal level of consciousness because our desires are biased and fragmented. When “your consciousness becomes infinite” those biases dissolve, and you experience desire in its pure form. Which according to his direct experience turned out to be “desire for God, desire for myself”. And this is because you are, deep down “infinite love”. When you desire a husband, or sex, or whatever, you are really desiring God in disguise. But the problem is that since your path to God is constrained by the form you desire, your connection to God is not stable. But once you have this experience of complete understanding of what desire is, you finally get your desire fully quenched by experiencing God’s love.
This is a very deep point. It is related to what I’ve sometimes called the “most important philosophical question“, which is: is valence a spiritual phenomenon or spirituality a valence phenomenon? In other words, do we find experiences of God blissful because they have harmony and symmetry, or perhaps is it the other way around, where even the most trivial of pleasures, like drinking a good smoothy, feels good because it temporarily “gets you closer to God”? I lean towards the former, and that in fact mystical experiences are so beautiful because they are indeed extremely harmonious and resonant states of consciousness, and not because they take you closer to God. But I know very smart people who can’t decide between these views. For example, my friend Stuart Garvagh writes:
What if the two options are indistinguishable? Suppose valence is a measure of the harmony/symmetry of the object of consciousness, and the experience of “Oneness” or Cosmic Consciousness is equivalent to having the object of consciousness be all of creation (God‘s object), a highly symmetrical, full-spectrum object (full of bliss, light, love, beingness, all-knowledge, empty of discernible content or information). All objects of consciousness are distortions (or refractions, or something) of this one object. Happiness is equivalent to reducing or “polishing-out” these distortions. Thus, what appears to be just the fact of certain states being more pleasant than others is equivalent to certain states being closer to God‘s creation as a whole. Obviously this is all pure speculation and just a story to illustrate a point, but I could see it being very tough to tease apart the truth-value of 1 and 2. Note: I’m fairly agnostic myself, but lean towards 2 (bliss is the perfume of “God realizing God” or the subject of experience knowing Itself). I would very much love to have this question answered convincingly!
At 50:00 Leo says that “everything I’ve described so far is really a prelude to the real heart of awakening, which is the discovery of love. […] I had already awakened to love a number of times, but this was deeper. By the two week mark the love really started to crack open. Infinite self-love. You are drowning on this love.” He goes on to describe how at this point he was developing a form of telepathy that allowed him to communicate with God directly (which is, of course, a way of talking to himself as he is God already). It’s just a helpful way to further develop. And what God was showing him was how to receive self-love. It was so much at first he couldn’t handle it. And so he went through a self-purification process.
An interesting lens with which to interpret this experience of purification is that of neural annealing. Each 5-MeO-DMT experience would be making Leo’s nervous system resonate in ways in new ways, slowly writing over previous patterns and entraining the characteristic high-symmetry patterns of the state. Over time, the nervous system adjusts its weights in order to be able to handle that resonance without getting its patterns over-written. In other words, Leo has been transforming his nervous system into a kind of high-valence machine, which is of course very beneficial for intrinsic feelings of wellbeing (though perhaps detrimental to one’s epistemology).
55:00: He points out that unlike addictive drugs, he actually had to push himself very hard to continue to take 5-MeO-DMT everyday for 30 days. He stopped wanting to do it. The ego didn’t want it. And yes, it was pleasurable once he surrendered on every session, but it was difficult, heavy spiritual work. He says that he could only really do this because of years of practice with and without psychedelics, intense meditation, and a lot of personal development. And because of this, he explains his 5-MeO experiences felt like “years of spiritual work condensed into a single hour.” He then says that God will never judge you, and will help you to accept whatever terrible things you’ve done. And many of his subsequent trips were centered around self-acceptance.
Following the path of progressive neural annealing, going deeper and deeper into a state of self-acceptance can be understood as a deeper harmonization of your nervous system with itself.
At 1:01:20, Leo claims to have figured out what the purpose of reality truly is: “Reality is a contest for who can love who more. That’s really what life is about when you are fully conscious. […] Consciousness is a race for who can love who more. […] An intelligent fully conscious consciousness would only be interested in love. It wouldn’t be interested in anything else. Because everything else is inferior. […] Everything else is just utter silliness!”
I tend to agree with this, though perhaps not in an agentive way. As David Pearce says: “the pleasure-pain axis discloses the universe’s intrinsic value function.” So when you’ve annealed extremely harmonious patterns and do not get distracted by negative emotion, naturally, all there is left to do is maximize love. Unless we mess up, this is the only good final destiny for the cosmos (albeit perhaps it might take the form of a Hedonium shockwave, which at least in our current human form, sound utterly unappealing to most people).
1:06:10 “[God’s love] sparks you to also want to love it back. You see, it turns into a reciprocal reaction, where it is like two mirrors that are mirroring light between each other like a laser beam that is bouncing between two mirrors. And it’s bouncing back and forth and back and forth. And as it bounces back and forth it becomes more and more concentrated. And it strengthens. And it becomes more coherent. And so that’s what started happening. At first it started out as just a little game. Like ‘I love you, I love you, I love you’. A little game. It sounds like it’s almost like childish. And it sort of was. But then it morphed from being this childish thing, into being this serious existential business. This turned into the work. This was the true awakening. Is that with the two mirrors, you know, first it took a little while to get the two mirrors aligned. Because you know if the two mirrors are not perfectly aligned, the laser beam will kind of bounce back and forth in different directions. It’s not going to really concentrate. So that was happening at first. […] The love started bouncing back and forth between us, and getting stronger and stronger. […] Each time it bounces back to me it transforms me. It opens me up deeper. And as it opens me up deeper it reveals blockages and obstacles to my capacity to love.”
Misaligned mirrors letting energy fly away
Aligned mirrors concentrating coherent energy
Now this is a fascinating account. And while Leo interprets it in a completely mystical way, the description also fits very well an annealing process where the nervous system gets more and more fine-tuned in order to be able to contain high levels of coherent energy via symmetry. Again, this would be extremely high-valence as a consequence of the Symmetry Theory of Valence. Notice that we’ve talked about this phenomenon of “infinite mirrors” on psychedelics since 2016 (see: Algorithmic Reduction of Psychedelic States).
At ~1:09:30 he starts discussing that at this point he was confronted by God about whether he was willing to love the holocaust, and rape, and murder, and bullies, and people of all sorts, even devil worshipers.
Two important points here. First, it is a bit ambiguous whether Leo here is using the word “love” in the sense of “enjoyment” or in the sense of “loving-kindness and compassion”. The former would be disturbing while the latter would be admirable. I suppose he was talking about the latter, in which case “loving rape” would refer to “being able to accept and forgive those who rape” which indeed sounds very Godly. This radical move is explored in metta (loving-kindness) meditation and it seems healthy on the whole. And second: Why? Why go through the trouble of embracing all the evil and repulsive aspects of ourselves? One interpretation here, coming back to the analysis based on neural annealing, is that any little kink or imperfection caused by negative emotion in our nervous system will create slight symmetry breaking effects on the resonance of the entire system as whole. So after you’ve “polished and aligned the mirrors for long enough” the tiny imperfections become the next natural blockage to overcome in order to maximize the preservation of coherent energy via symmetry.
~1:12:00 Leo explains that the hardest thing to love is your own self-hatred. In the bouncing off of the love between you and God, with each bounce, you find that the parts you hate about yourself reflect an imperfect love. But God loves all of you including your self-hatred. So he pings you about that. And once you can accept it, that’s what truly changes you. “Because when you feel that love, and you feel how accepting it is, and how forgiving it is of all of your evil and of all of your sins… that’s the thing that kills you, that transforms you. That’s what breaks your heart, wide open. That’s what gets you to surrender. That’s what humbles you. That’s what heals you.” Leo then explains that he discovered what “healing is”. And it is “truth and love”. That in order to heal anyone, you need to love them and accept them. Not via sappy postcards and white lies but by truth. He also states that all physical, mental, and spiritual ailments have, at their root, lack of love.
If love is one of the cleanest expressions of high-valence symmetry and resonance, we can certainly expect that inundating a nervous system with it will smooth and clean its blockages, i.e. the sources of neural dissonance. Hence the incredible power of MDMA on healing nervous systems in the short-term. Indeed, positive emotion is itself healing and enhances neural coherence. But where I think this view is incomplete is in diagnosing the terrible suffering that goes on in the world in terms of a lack of love. For instance, are cluster headaches really just the result of lack of self-love? In here must bring back the background assumption of physicalism and make a firm statement that if we fall into illusion about the nature of reality we risk not saving people (and sentient beings more generally) who are really in the depth of Hell. Just loving them without taking the causally-relevant physical action to prevent their suffering is, in my opinion, not true love. Hence the importance of maintaining a high level of epistemic rigor: for the sake of others. (See: Hell Must Be Destroyed).
1:22:30 Leo explains that in this “love contest” with God of bouncing off love through parallel mirrors the love became so deep that for the first time in his life he felt the need to apologize: “I’m sorry for not loving more.” He goes into a sermon about how we are petty, and selfish, etc. and how God loves us anyway. “Real love means: I really love you as you are. And I don’t need anything from you. And especially all those things that you think I want you to change about you, I don’t need you to change. I can accept them all exactly as they are. Because that’s love. And when you realize THAT, that’s what transforms you. It is not that God says that he loves you. He is demonstrating it. It’s the demonstration that transforms you.” Leo expresses that he was then for the first time in his life able to say “thank you” sincerely. Specifically, “thank you for your love”: “This is the point at which you’ve really been touched by God’s love. And at this point you realize that that’s it, that’s the point, that’s the lesson in life. That’s my only job. It’s to love.” And finally, that for the first time in his life he was able to say “I love you” and truly mean it. “And you fall in love with God… but it doesn’t end there.”
An interesting interpretation of the felt-sense of “truly meaning” words like “I’m sorry”, “thank you”, and “I love you” is that at this point Leo has really deeply annealed his nervous system into a vessel for coherent energy. In other words, at this point he is saying and meaning those words through the whole of his nervous system, rather than them coming from a fragmented region of a complex set of competing internal family systems in a scattered way. Which is, of course, the way it usually goes.
1:35:30 Leo explains that at this point he started going into the stage of being able to radiate love. That he was unable to radiate love before. “I love that you are not capable of love. I love that. And when that hits you, that’s what fills you with enough love to overcome your resistance to love that next level thing that you couldn’t love.” Then at ~ 1:38:00 it gets really serious. Leo explains that so far he was just loving and accepting past events and people. But he was then asked by God whether he would be willing to live through the worst things that have happened and will happen. To incarnate and be tortured, among many other horrible things. And that’s what true love really means. “When you see a murder on the TV, you have to realize that God lived through that. And the only reason he lived through that is because it loved it.”
I do not understand this. Here is where the distinction between the two kinds of senses of the word “love” become very important. I worry that Leo has annealed to the version of love with the meaning of “enjoyment” rather than “loving-kindness and compassion”. Because a loving God would be happy to take the place of someone who went through Hell. But would a loving God send himself to Hell if nobody had to in the first place? That would just create suffering out of nothing. So I am confused about why Leo would believe this to be the case. It’s quite possible that there are many maxima of symmetry in the nervous system you can achieve with 5-MeO-DMT, and some of them are loving in the sense of compassionate and others are crazy and would be willing to create suffering out of nothing from a misguided understanding of what love is supposed to be. Again, handle Plutonium with caution.
1:43:00 Leo started wondering “what is reality then?” And the answer was: “It’s infinite consciousness. Infinite formless consciousness. So what happens was that my mind in my visual field as I was in that bathtub. My mind and my visual field focused in on empty space, and I sort of zoomed into that empty space and realized that that empty space is just love”. He then describes a process where his consciousness became more and more concentrated and absorbed into space, each dot of consciousness branching out into more and more dots of consciousness, turning into the brightest possible white light. But when he inquired into what was that white light he kept seeing that there was no end to it, and rather, that each point was always connected to more points. Inquiring further, he would get the response that at the core, reality is pure love. That it wouldn’t be and couldn’t be any other way.
The description sounds remarkably close to the formless jhanas such as “boundless space” and “boundless consciousness”. The description itself is extremely reminiscent of an annealing process, reaching a highly energized state of consciousness nearly devoid of information content and nearly perfectly symmetrical. The fact that at this incredibly annealed level he felt so much love supports the Symmetry Theory of Valence.
147:28 – And after Leo realizes that “Of course it is love!” he says that’s when the fear comes: “Because then what you realize is that this is the end. This is the end of your life. You are dead. If you go any further you are dead. Everything will disappear. Your family, your friends, you parents, all of it is completely imaginary. And if you stop imagining it right now, it will all end. If you go any further into this Singularity, you will become pure, formless, infinite, love for ever, loving itself forever. And the entire universe will be destroyed as if it never existed. Complete nothingness. Complete everythingness. You will merge into everyone.”
This sounds like the transition between the 6th and 7th Jhana, i.e. between “boundless consciousness” and “nothingness”. Again, this would be the result of further loss of information via an annealing process, refining the symmetry up to that of a “point”. Interestingly, Mike Johnson in Principia Quallia points out that as symmetry approaches an asymptote of perfection you do get a higher quality of valence but at the cost of reduced consciousness. This might explain why you go from “the brightest possible love” to a feeling of nothingness at this critical transition.
1:48:25: “…You will merge into everyone. Your mother, your father, your children, your spouse, Hitler, terrorists, 9/11, Donald Trump, rape, murder, torture, everything will become pure infinite love, merging completely into itself, there will be no distinction between absolutely anything, and that will be the end. And you will realize what reality is. Infinite consciousness. Love. God. And you will realize that everything in your life from your birth to this point has just been some imaginary story. A dream that was design to lead you to pure absolute infinite love. And you will rest in that love forever. Forever falling in love with yourself. Forever making love to yourself. Forever in infinite union. With every possible object that could ever exist. Pure absolute, omnipotent, omniscient, perfect, intelligent, consciousness. Everything that could ever possibly be, is you. And THAT is awakening. When you are this awake, you are dead. And you have no desire for life. There is no physical existence. There is no universe. Nothing remains. Your parents, and your spouse, and your children, they don’t stay back and keep living their lives, enjoying their life without you while your body drops dead. No, no, no, no, no. This is much more serious than that. If you do this. If you become infinite love, you will take everybody with you. There will not be anybody left. You will destroy the entire universe. Every single sentient being will become you. They will have no existence whatsoever. Zero. They will die with you. They will all awaken with you. It’s infinite awakening. It’s completely absolute. There will not be anything left. You will take the entire universe with you. Into pure oneness. THAT’S awakening.”
This is not the first time I hear about this kind of experience. It certainly sounds extraordinarily scary. Though perhaps a negative utilitarian would find it to be the ultimate relief and the best of all possible imaginable outcomes. With the human survival instinct, and quite possibly a body fully aroused with the incredible power of 5-MeO-DMT, this is bound to be one of the most terrifying feelings possible. It’s quite likely that it may be one element of what makes “bad 5-MeO-DMT experiences” so terrifying. But here we must recall that the map is not the territory. And while an annealing process might slowly write over every single facet of one’s model of reality and in turn making them part of a super-cluster of high-dimensional resonance that reflects itself seemingly infinitely, doing this does not entail that you are in fact about to destroy the universe. Though, admittedly, it will surely feel that way. Additionally, I would gather that were it possible to actually end the universe this way, somebody, somewhere, in some reality or another, would have already done so. Remember that if God could be killed, it’d be dead already.
1:52:01: “And I didn’t go there! As you can tell, since I’m still sitting here. I’m not there. I was too afraid to go there. And God was fine with it. It didn’t push me. But that’s not the end of the story! It’s still just the beginning.” He then goes on to explain that a part of him wanted to do it and another part of him didn’t want to. He says it got really loopy and weird; this really shook him. That God was beckoning him to go and be one forever, but he was still ambivalent and needed some time to think about it. He knew it would make no difference, but he still decided to ‘make preparations’ and tell his family and friends that he loves them before moving forward with a final decision to annihilate the universe. By the time he had done that… he had stopped taking 5-MeO-DMT: “The experiences had gotten so profound and so deep… this was roughly the 25th or 27th day of this whole 30 day process. I swore off 5-MeO-DMT and said ‘Ok I’m not doing any more of this shit. It’s enough'”. He explains that by this time the drug was making him feel infinite consciousness when waking up (from sleep) the next day. He felt the Singularity was sucking him into it. It felt both terrifying and irresistible. Every time he would go to sleep it would suck him in really strongly, and he kept resisting it. He would wake up sweaty and in a panic. He was tripping deeper in his sleep than in the bathtub. He couldn’t sleep without this happening, and it kept happening for about 5 days. “I just want to get back to normal. This is getting freaky now.”
I’ve heard this from more than a couple people. That is, that when one does 5-MeO-DMT enough times, and especially within a short enough period of time, the “realizations” start to also happen during sleep in an involuntarily way. One can interpret this as the annealing process of 5-MeO-DMT now latching on to sleep (itself a natural annealing process meant to lessen the technical debt of the nervous system). Even just a couple strong trips can really change what sleep feels like for many days. I can’t imagine just how intense it must have been for Leo after 25 days straight of using this drug.
2:01:40 – Leo explains that when he was dozing off with a blanket on his living room (terrified of sleeping on his bed due to the effect just described) he experienced a “yet deeper awakening” which involved realizing that all of his previous awakenings were just like points and that the new one was like a line connecting many points. “Everything I’ve said up to this point were just a single dimension of awakening. And then what I broke through to is a second dimension. A second dimension of awakening opened up. This second dimension is completely unimaginable, completely indescribable, cannot be talked about, cannot be thought about. And yet it’s there. In it, are things that are completely outside of the physical universe that you cannot conceive or imagine.” He goes on to explain that there are then also a third, fourth, fifth, etc. dimensions. And that he believes there is an infinite number of them. He barely even began to explore the second dimension of awakening, but he realized that it goes forever. It kept happening, he had intense emotional distress and mood swings. But gradually after five more days it subsided, and he started to be able to sleep more normally. “And I’ve been working to make sense of all of this for the last couple of weeks. So that’s what happened.”
Alright, this is out of my depth and I do not have an interpretation of what this “second dimension of awakening” is about. If anyone has any clue, please leave a comment or shoot me an email. I’m as as confused as Leo is about this.
~2:05:00 – Leo confesses he does not know what would happen if he went through with joining the Singularity and mentions that it sounds a bit like Mahasamādhi. He simply has not answers at this point, but he asserts that the experience has made him question the extent of the enlightenment of other teachers. It also has made him more loving. But still, he feels frustration: “I don’t know what to do from here.”
And neither do I. Do you, dear reader?
Postscript: In the last 10 minutes of the video Leo shares a heart warming message about how reality is, deep down, truly, “just love” and that him saying this may be a seed that will blossom into you finding this out for yourself at some point in the future. He ends by cautioning his audience to not believe as a matter of fact that this is the path for everyone. He suggests that others should just use his examples from his own journey as examples rather than an absolute guide or how-to for enlightenment. He asks his audience to make sure to question the depth of their own awakening – to not believe that they have reached the ultimate level. He admits he has no idea whether there is an ultimate level or not, and that he still has some healing to do on himself. He remains dissatisfied with his understanding of reality.
Vedanta teaches that consciousness is singular, all happenings are played out in one universal consciousness and there is no multiplicity of selves.
– Erwin Schrödinger, ‘My View of the World’, 1951
Enlightenment came to me suddenly and unexpectedly one afternoon in March  when I was walking up to the school notice board to see whether my name was on the list for tomorrow’s football game. I was not on the list. And in a blinding flash of inner light I saw the answer to both my problems, the problem of war and the problem of injustice. The answer was amazingly simple. I called it Cosmic Unity. Cosmic Unity said: There is only one of us. We are all the same person. I am you and I am Winston Churchill and Hitler and Gandhi and everybody. There is no problem of injustice because your sufferings are also mine. There will be no problem of war as soon as you understand that in killing me you are only killing yourself.
– Freeman Dyson, ‘Disturbing the Universe’, 1979
Common sense assumes “closed” individualism: we are born, live awhile, and then die. Common sense is wrong about most things, and the assumption of enduring metaphysical egos is true to form. Philosophers sometimes speak of the “indiscernibility of identicals”. If a = b, then everything true of a is true of b. This basic principle of logic is trivially true. Our legal system, economy, politics, academic institutions and personal relationships assume it’s false. Violation of elementary logic is a precondition of everyday social life. It’s hard to imagine any human society that wasn’t founded on such a fiction. The myth of enduring metaphysical egos and “closed” individualism also leads to a justice system based on scapegoating. If we were accurately individuated, then such scapegoating would seem absurd.
Among the world’s major belief-systems, Buddhism comes closest to acknowledging “empty” individualism: enduring egos are a myth (cf. “non-self” or Anatta – Wikipedia). But Buddhism isn’t consistent. All our woes are supposedly the product of bad “karma”, the sum of our actions in this and previous states of existence. Karma as understood by Buddhists isn’t the deterministic cause and effect of classical physics, but rather the contribution of bad intent and bad deeds to bad rebirths.
Among secular philosophers, the best-known defender of (what we would now call) empty individualism minus the metaphysical accretions is often reckoned David Hume. Yet Hume was also a “bundle theorist”, sceptical of the diachronic and the synchronic unity of the self. At any given moment, you aren’t a unified subject (“For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat, cold, light or shade, love or hatred, pain or pleasure. I can never catch myself at any time without a perception, and can never observe anything but the perception” (‘On Personal Identity’, A Treatise of Human Nature, 1739)). So strictly, Hume wasn’t even an empty individualist. Contrast Kant’s “transcendental unity of apperception”, aka the unity of the self.
An advocate of common-sense closed individualism might object that critics are abusing language. Thus “Winston Churchill”, say, is just the name given to an extended person born in 1874 who died in 1965. But adhering to this usage would mean abandoning the concept of agency. When you raise your hand, a temporally extended entity born decades ago doesn’t raise its collective hand. Raising your hand is a specific, spatio-temporally located event. In order to make sense of agency, only a “thin” sense of personal identity can work.
According to “open” individualism, there exists only one numerically identical subject who is everyone at all times. Open individualism was christened by philosopher Daniel Kolak, author of I Am You (2004). The roots of open individualism are ancient, stretching back at least to the Upanishads. The older name is monopsychism. I am Jesus, Moses and Einstein, but also Hitler, Stalin and Genghis Khan. And I am also all pigs, dinosaurs and ants: subjects of experience date to the late Pre-Cambrian, if not earlier.
My ethical sympathies lie with open individualism; but as it stands, I don’t see how a monopsychist theory of identity can be true. Open or closed individualism might (tenuously) be defensible if we were electrons (cf. One-electron universe – Wikipedia). However, sentient beings are qualitatively and numerically different. For example, the half-life of a typical protein in the brain is an estimated 12–14 days. Identity over time is a genetically adaptive fiction for the fleetingly unified subjects of experience generated by the CNS of animals evolved under pressure of natural selection (cf. Was Parfit correct we’re not the same person that we were when we were born?). Even memory is a mode of present experience. Both open and closed individualism are false.
By contrast, the fleeting synchronic unity of the self is real, scientifically unexplained (cf. the binding problem) and genetically adaptive. How a pack of supposedly decohered membrane-bound neurons achieves a classically impossible feat of virtual world-making leads us into deepphilosophical waters. But whatever the explanation, I think empty individualism is true. Thus I share with my namesakes – the authors of The Hedonistic Imperative (1995) – the view that we ought to abolish the biology of suffering in favour of genetically-programmed gradients of superhuman bliss. Yet my namesakes elsewhere in tenselessly existing space-time (or Hilbert space) physically differ from the multiple David Pearces (DPs) responding to your question. Using numerical superscripts, e.g. DP^564356, DP^54346 (etc), might be less inappropriate than using a single name. But even “DP” here is misleading because such usage suggests an enduring carrier of identity. No such enduring carrier exists, merely modestly dynamically stable patterns of fundamental quantum fields. Primitive primate minds were not designed to “carve Nature at the joints”.
However, just because a theory is true doesn’t mean humans ought to believe in it. What matters are its ethical consequences. Will the world be a better or worse place if most of us are closed, empty or open individualists? Psychologically, empty individualism is probably the least emotionally satisfying account of personal identity – convenient when informing an importunate debt-collection company they are confusing you with someone else, but otherwise a recipe for fecklessness, irresponsibility and overly-demanding feats of altruism. Humans would be more civilised if most people believed in open individualism. The factory-farmed pig destined to be turned into a bacon sandwich is really you: the conventional distinction between selfishness and altruism collapses. Selfish behaviour is actually self-harming. Not just moral decency, but decision-theoretic rationality dictates choosing a veggie burger rather than a meat burger. Contrast the metaphysical closed individualism assumed by, say, the Less Wrong Decision Theory FAQ. And indeed, all first-person facts, not least the distress of a horribly abused pig, are equally real. None are ontologically privileged. More speculatively, if non-materialist physicalism is true, then fields of subjectivity are what the mathematical formalism of quantum field theory describes. The intrinsic nature argument proposes that only experience is physically real. On this story, the mathematical machinery of modern physics is transposed to an idealist ontology. This conjecture is hard to swallow; I’m agnostic.
Speculative solutions to the Hard Problem of consciousness aside, the egocentric delusion of Darwinian life is too strong for most people to embrace open individualism with conviction. Closed individualism is massively fitness-enhancing (cf. Are you the center of the universe?). Moreover, temperamentally happy people tend to have a strong sense of enduring personal identity and agency; depressives have a weaker sense of personhood. Most of the worthwhile things in this world (as well as its biggest horrors) are accomplished by narcissistic closed individualists with towering egos. Consider the transhumanist agenda. Working on a cure for the terrible disorder we know as aging might in theory be undertaken by empty individualists or open individualists; but in practice, the impetus for defeating death and aging comes from strong-minded and “selfish” closed individualists who don’t want their enduring metaphysical egos to perish. Likewise, the well-being of all sentience in our forward light-cone – the primary focus of most DPs – will probably be delivered by closed individualists. Benevolent egomaniacs will most likely save the world.
“One for all, all for one”, as Alexandre Dumas put it in The Three Musketeers?
Maybe one day: full-spectrum superintelligence won’t have a false theory of personal identity. “Unus pro omnibus, omnes pro uno” is the unofficial motto of Switzerland. It deserves to be the ethos of the universe.
Ari Astra asks: Is the Orthogonality Thesis Defensible if We Assume Both “Valence Realism” and Open Individualism?
Ari’s own response: I suppose it’s contingent on whether or not digital zombies are capable of general intelligence, which is an open question. However, phenomenally bound subjective world simulations seem like an uncharacteristic extravagance on the part of evolution if non-sphexish p-zombie general intelligence is possible.
Of course, it may be possible, but just not reachable through Darwinian selection. But the fact that a search process as huge as evolution couldn’t find it and instead developed profoundly sophisticated phenomenally bound subjectivity is (possibly strong) evidence against the proposition that zombie AGI is possible (or likely to be stumbled on by accident).
If we do need phenomenally bound subjectivity for non-sphexish intelligence and minds ultimately care about qualia valence – and confusedly think that they care about other things only when they’re below a certain intelligence (or thoughtfulness) level – then it seems to follow that smarter than human AGIs will converge on valence optimization.
If OI is also true, then smarter than human AGIs will likely converge on this as well – since it’s within the reach of smart humans – and this will plausibly lead to AGIs adopting sentience in general as their target for valence optimization.
Friendliness may be built into the nature of all sufficiently smart and thoughtful general intelligence.
If we’re not drug-naive and we’ve conducted the phenomenological experiment of chemically blowing open the reducing valves that keep “mind at large” out and that filteratively shape hominid consciousness, we know by direct acquaintance that it’s possible to hack our way to more expansive awareness.
We shouldn’t discount the possibility that AGI will do the same simply because the idea is weirdly genre bending. Whatever narrow experience of “self” AGI starts with in the beginning, it may quickly expand out of.
Michael E. Johnson‘s response: The orthogonality thesis seems sound from ‘far mode’ but always breaks down in ‘near mode’. One way it breaks down is in implementation: the way you build an AGI system will definitely influence what it tends to ‘want’. Orthogonality is a leaky abstraction in this case.
Another way it breaks down is that the nature and structure of the universe instantiates various Schelling points. As you note, if Valence Realism is true, then there exists a pretty big Schelling point around optimizing that. Any arbitrary AGI would be much more likely to optimize for (and coordinate around) optimizing for positive qualia than, say, paperclips. I think this may be what your question gets at.
To collect some threads- I’d suggest that much of the future will be determined by the coordination capacity and game-theoretical equilibriums between (1) different theories of identity, and (2) different metaphysics.
What does ‘metaphysics’ mean here? I use ‘metaphysics’ as shorthand for ‘the ontology people believe is ‘real’. What they believe we should look at when determining moral action.’
The cleanest typology for metaphysics I can offer is: some theories focus on computations as the thing that’s ‘real’, the thing that ethically matters – we should pay attention to what the *bits* are doing. Others focus on physical states – we should pay attention to what the *atoms* are doing. I’m on team atoms, as I note here: Against Functionalism.
My suggested takeaway: an open individualist who assumes computationalism is true (team bits) will have a hard time coordinating with an open individualist who assumes physicalism is true (team atoms) — they’re essentially running incompatible versions of OI and will compete for resources. As a first approximation, instead of three theories of personal identity – Closed Individualism, Empty Individualism, Open Individualism – we’d have six. CI-bits, CI-atoms, EI-bits, EI-atoms, OI-bits, OI-atoms. Whether the future is positive will be substantially determined by how widely and deeply we can build positive-sum moral trades between these six frames.
Maybe there’s further structure, if we add the dimension of ‘yes/no’ on Valence Realism. But maybe not– my intuition is that ‘team bits’ trends toward not being valence realists, whereas ‘team atoms’ tends toward it. So we’d still have these core six.
(I believe OI-atoms or EI-atoms is the ‘most true’ theory of personal identity, and that upon reflection and under consistency constraints agents will converge to these theories at the limit, but I expect all six theories to be well-represented by various agents and pseudo-agents in our current and foreseeable technological society.)