1) Explore the state-space of consciousness because you want to know it for yourself
2) Study it from many points of view because you want to understand it intellectually at a deep level
3) Intend to apply it for the benefit of all beings
I really like meditation, but I have never been a fan of not understanding how it works rationally. It seems to me that doing powerful things to your state of consciousness without having a good sense of what is going on can open you up to unfounded beliefs.
As I’ve gone deeper into meditation and energetic practices, though, I’ve come to realize that one can in fact make rational sense of what is happening. This guided meditation series condenses this knowledge into 9 sets of practices that have transparent and interpretable effects.
I go over the basics of how the mind works, with principles like what you pay attention to gets energized, energizing an internal representation highlights its resonant modes, sufficiently energized representations become plastic and malleable, and certain vibratory qualities feel better than others because they spread out stress more uniformly.
And then, with the basics covered, we go on to play and construct interesting states of mind, including heavenly realms of experience and computationally non-trivial mind acrobatics.
No magic needed; just curiosity and openness of being.
I hope you enjoy and learn from it! And also please feel encouraged to share feedback or reports of how it went for you.
The Varieties of Attention
This is a guided meditation provided by Andrés in order to enrich one’s conception of the nature of “attention”.
Attention is typically thought of as a fuzzy “spotlight” that redirects cognitive resources to a region of one’s experience. But this is just one of many varieties of attention. In fact, many changes to one’s state of consciousness have very little to do with changes to perceptual features like color, brightness, auditory pitch, tactile sensations, or the texture of thought. At times, one can tell that one’s state of consciousness has changed dramatically and yet it is very hard to pin-point exactly what that change consists of. In many of those cases, that’s because the change is primarily attentional. Thus, learning about alternative modes of attention is an important tool to enable higher quality phenomenological reports and replications. It has the added bonus that knowing a broad range of attentional modes can radically enhance one’s meditation practice.
Join us in this guided meditation to get acquainted with a much broader set of attentional modes.
In this guided meditation Andrés walks you through a variety of methods to modulate the “energy parameter” of experience. This is a building block for the framework of Neural Annealing in the nervous system, which explores how (suitably defined) energy impacts internal representations, facilitates solving constraint satisfaction problems, and has the potential to lead to sustainable high valence states of consciousness by reducing internal stress.
We explore energy sources such as (a) sensory input, (b) pleasure and pain, (c) attention, (d) and surprise. Additionally a wide range of techniques for how to build, manage, and skillfully deploy the energy are discussed and practiced.
In this guided meditation Andrés helps you explore the way in which attention constructs local binding connections between phenomenal features and how the flow of attention and awareness can be modeled with the graph algorithm called PageRank.
Review of the nature of attention: what you pay attention gets stronger, gets locally bound, and gets connected to what you were paying attention right before
Noticing local binding in See, Hear, Feel (inner & outer)
Cross-modal coupling: divide and conquer technique for preventing negative valence and a coherence technique to enhance positive valence
Oscillatory complementarity between awareness and attention
How objects of perception can play the role of witnesses and witnessed elements of a scene
Hybrid attentional modes
Chains of witnessing and Nth-order intentionality
PageRank of attention
Space witnessing space
These are all very helpful techniques and insights to practice and add to your Qualia Mastery Toolkit.
The Thermodynamics of Consciousness and the Ecosystem of Agents
In this guided meditation Andrés walks you through QRI’s recent work on:
The Thermodynamics of Consciousness: how energy flows from energy sources (sensory stimulation, valence, attention, surprise, and the background noise signature) towards the bound field of consciousness, which is then shaped via the energy sink landscape of symmetry and recognition, and then exit via motor action or “outer field radiation”.
The Ecosystem of Agents: our minds work somewhat similar to a next-token prediction engine like GPT-4, where the existing constraints help resolve the ambiguity of the regions of experience which remain amorphous. In order to make accurate predictions of the world, we need to actually simulate agentive behavior (because the world of full of agents). To do this we create “subagents” that play the role of agentive forces so that we can predict them (and ultimately remain safe).
The meditation also walks through a series of strategies for dealing with subagents in order to harmonize them and experience a healthy and wholesome ecosystem of friendly subagents that help each other in beautiful ways:
Improve the training data
Practice the meditation where you guide lost subagents to a pool of love that re-absorbs them
Good vibes as base: your mood provides the evolutionary selection pressures for agentive forces, so cultivating beautiful mindsets will enable more friendly agents to arise
More Dakka on equanimity and metta
Reward clean intentions before flattery (there’s a vibe to transparent intentions)
Explore different network structures for agents that are more easily manageable
High-Valence Calisthenics – Exploring the Heaven Worlds
In this guided meditation Andrés walks you through a wide range of possible high-valence states of consciousness, aka. phenomenal “heaven worlds”.
Calisthenics are exercises that you can perform with minimal equipment and that are intended to exercise every muscle group in the body. Now what would it mean to do “meditation calisthenics”? Well, that you exercise every kind of meditative approach in order to keep all of your “meditation muscles” fit. More specifically, “high-valence calisthenics” would be the practice of engaging with every kind of positive valence state of consciousness achievable without the aid of external aids (whether chemical, sensorial, or situational).
In this guided meditation we go through the high-valence configurations of “see, hear, feel” (inner & outer), artistic states of consciousness, social mindsets, metta, “cosmic party mode”, the worlds of insight, intellectual understanding, realization, and the modes of being of refined and purified high-valence (Jhanas).
We conclude by dedicating these beautiful qualities of the mind for the benefit of all beings.
“Calisthenics (American English) or callisthenics (British English) (/ˌkælɪsˈθɛnɪks/) is a form of strength training consisting of a variety of movements that exercise large muscle groups (gross motor movements), such as standing, grasping, pushing, etc. These exercises are often performed rhythmically and with minimal equipment, as bodyweight exercises. They are intended to increase strength, fitness, and flexibility, through movements such as pulling, pushing, bending, jumping, or swinging, using one’s body weight for resistance in pull-ups, push-ups, squats, etc. Calisthenics can provide the benefits of muscular and aerobic conditioning, in addition to improving psychomotor skills such as balance, agility, and coordination.” (source)
Divine Qualia – Open Sourcing God
Without making any ontological, philosophical, or metaphysical assertions or assumptions, we point out that the phenomenology of the divine and in particular the concept of “God” has an important resonance for the human soul. Therefore exploring this phenomenology is essential for a complete direct understanding of consciousness.
In this guided meditation Andrés walks you through an exploration of the phenomenology of different conceptions of the divine. The key guiding question for this exploration is: what does it feel like to inhabit the phenomenal world in which God is conceived in this or that way? Rather than pursuing a specific conception, we instead engage in an open ended exploration of the divine for the sake of developing Qualia Mastery. We call this approach “Open Sourcing God”, where one is not dependent on other’s interpretations or rules to access the God of one’s own understanding.
Conceptions of the divine explored include Chaos, Ingroup, Hierarchy, Creator, The Law, Archetype, Replication, Dynamics, Life, Energy, Coincidence and Synchronicity, Love, Compassion, Witness, Consciousness, Awareness, Oneness, Axis of Annealing, and Valence.
In this guided meditation Andrés walks you through a series of exercises that illustrates harmonic resonance in the energy body and then channels excess energy into high-valence tactile sensations (cf. Piti), which can be a possible foundation practice for the 1st Jhana.
The meditation focuses on the inner and outer “feel” channels for (see, hear feel) X (inner, outer) as formulated by the “factorization of experience” introduced by Shinzen Young in his Unified Mindfulness framework. When necessary feel free to use the inner and outer “see” channel for support, but try to keep “feel” primary. We explore the following kinds of oscillations:
Toroidal flow (up, down, both at once)
Homogenous attention in space
Space qualities: solid, liquid, magnetic, viscosity, gaseous, plasma
Pleasure, joy, peace
Laminal flow and energy management techniques
It is recommended that one first listens to the guided meditations about Energy, Attention, and Valence of this Qualia Mastery series before doing this one.
In this guided meditation Andrés guides you through what believing in different ontologies feels like.
Without making any claim (implicit or otherwise) about the nature of reality, one can still explore the phenomenology of ontology. Namely, explore what it is like to inhabit a phenomenal word in which the building blocks of reality are rendered as being this or that.
At a very high level, one key insight is that one can notice how different facets of one’s experience reify, solidity, and rigidify an ontology. For example, this shows up in “dualism”. In this ontology, one posits that the universe has both matter and mind. This has the tendency to trigger the feeling of being encased or trapped in your body. But pay attention! If you notice carefully, you will realize that this is implemented with somatic feelings that rigidify the sense of being caged inside your body. This sense is, ultimately, a fabrication, rather than a realization. It’s just how the mind chooses to render that particular sense of reality.
Following this insight, we notice how there is a transmutation from the ontology one believes in, into a characteristic phenomenology of existence (and back). In fact, “the pain of dualism” is a feedback loop that involves somatic sensations, and not something intrinsic to a belief system. Similarly, every other ontology tends to trigger phenomenological feedback loops for its rendering. Pay attention! 🙂
The ontologies we explore in this meditation include:
(1) Dualism: Mind and matter. (2) Trinitarianism of matter, consciousness, and space. (3) Atomism – we know that science confirmed the ancient view of atomism, but notice how without some kind of holism/binding, only “mind dust” can exist. (4) Jain ontology (in which there are ~9 fundamental kinds of ontological building blocks of reality) – space, time, dynamism (movement and rest), atoms that can combine, the soul, and all kinds of “karma particles”. (5) Monism – It’s all qualia. It’s all awareness. It’s all information. It’s all algorithms or computation. It’s all belief. It’s all a social construction (cf. Strong Tlon Hypothesis) (6) Ontologies of infinities. (7) Ontologies of Zero. In particular, we zoom in on David Pearce’s Zero Ontology, in which the reason why there is something rather than nothing is that “zero information” is the case (and this implies the existence of all mutually-consistent universes of bound qualia).
This last ontology is particularly powerful: when explored deeply, it can trigger the “Rainbow God” phenomenology, where all of the flavors of qualia come together and “cancel each other out”. This is highly related to the phenomenology of 5-MeO-DMT as well as that of the formless Jhanas.
Working with Feelings of Pleasure and with the Subtle Body
Encouraging feelings of well-being
The method just described, of focusing primarily on the sense of the whole body, involves the development of a sensitivity to what could be termed ‘the subtle body’ or the ‘energy body’.
Almost from the start in this approach we deliberately but gently work at nurturing a sense of comfort, pleasure, or well-being in the body.
This can be done through the way we pay attention to the subtle body, as described above – opening out the awareness to encompass there the whole body space, and tuning into the more pleasant frequencies of feeling that are perceivable.
It is also possible to use the breath or the mettā to help elicit and support the pervasion of this sense of well-being. Simply sensitizing to, and enjoying, the way we feel the energetic resonances of the mettā or the breath throughout the whole space of the body – opening to and finding delight in their reverberations there – can gently move the experience in the direction of a more expansive well-being.
And when there is a state of agitation or anxiety, we can play with ways of breathing or practicing the mettā, and also ways of sensing the breath or mettā, that feel as if they soothe the subtle body and smooth out its energies. Delicately tuning into the felt experience of these qualities of soothing or smoothing-out will help them to gradually gain strength, and help the agitated energies to slowly subside.
The imagination, too, can be skillfully employed in order to gently encourage this sense of pleasure or well-being in the subtle body. While simultaneously pervading the whole body space with an awareness sensitive to the texture and tone of the energy of that whole field, it is possible, for example, to imagine the subtle body as a body of radiant light; then to open to and explore what that feels like. Any image formed in this way does not necessarily need to appear in precise detail, or even completely distinctly. It is, rather, the energetic sense of pleasure or well-being which it supports that is primary, since this is what primarily supports the samādhi.
Likewise, one may experiment with imagining various luminous lines of energy in the body – for example, between the perineum and the crown of the head, or from the lower belly out through the legs – and sense how any such lines of energy supports the whole body to feel upright, open, and energized. The imagination here may be visual or kinesthetic, or a combination of the two. And it need not always follow exactly the anatomical contours of the physical body or its posture. For instance, if sitting or kneeling with the legs crossed or bent, the luminous lines of energy imagined radiating from the lower belly or base of the spine need not bend with the legs, but may instead continue and extend straight out at the knees, if at that time that feels more supportive of openness, energization, and well-being.
If there is tension, or even pain, in one area of the body, rather than always conceiving of it in anatomical or physiological terms, it can sometimes be more helpful to conceive of and perceive that area in energetic terms, and to play with the perception of lines of energy in order to support a degree of comfort and ease.
There are many ways we may discover to bring about some sense of energetic openness and well-being in the subtle body. And as it is accessed more and more, this altered body feeling is one that eventually we can ‘remember’ and learn to deliberately recall – to summon by gentle intention. We can then move, usually gradually, into the focused steadiness of samādhi from that basis, by incorporating this perception of pleasure or well-being more centrally into the meditation.
Whether it has arisen through being deliberately recalled, or through focusing on the breath or mettā, there are again a number of possible ways of using the sense of pleasure or comfort to help guide the citta into the unification of samādhi.
Once it is easy sustaining for some minutes, we can gently begin to take that bodily feeling of well-being as the primary object of our focus. It is important not to ‘snatch at it’, but rather to ease the attention toward it gracefully, and gradually let it take up the full focus of attention. Then the attention and the citta can be encouraged to enjoy it as fully as possible.
The attention can at times probe it, burrowing into one area of the pleasure, perhaps where it feels strongest.
Or, at other times, a mode of ‘receiving’ it, really trying to open up to it, can be employed.
Either way, one attempts all the while to remain intimate with its texture, and actually to relish the pleasure as much as possible. In these ways (and in others that can be discovered) we can delicately work to gently sustain the bodily feeling of well-being, and to absorb the attention more fully into it.
Alternatively, it is possible to mix the sense of pleasure with the perception of the breath or the mettā, in order to support and deepen the quality of the samādhi.
Then it may seem, for example, as if one is breathing the pleasurable energy; or it may seem as if one is breathing into and out of that area of well-being.
In mettā practice, it may seem as if the mettā and the pleasurable energy have become fused, so that the feeling of the mettā at that time is the feeling of the well-being. And this can become the ‘flavour’ of the energy of mettā that is radiated outwards towards beings, or that wraps around and permeates one’s own body and being.
The area of pleasurable energy may also be perceived as the source of the mettā.
Steadiness of feeling is more important than strength
We should point out once more that sometimes the sense of well-being is really quite subtle. Although the feelings of pleasure might also be very strong at times, this is actually not necessary in order to use them in a helpful way. Over time, their strength will in fact vary naturally (and anyway, as the practice matures, at a certain stage they begin to mellow). What is more necessary is that they sustain relatively steadily for more than a few minutes. Then we can learn to sustain them for longer.
Within this larger steadiness, any perceived waves or movements of the energy are not at all problematic. We can try to open the space of the body to these inner currents as much as possible, allowing and fully enjoying them (and if they feel very intense, even playing with surrendering and abandoning our whole body and being to them). Doing so, their intensity will in time calm down.
Suffusing and saturating the whole body
Along with the steadiness of the feelings of well-being, and of the attention on those feelings, we are also gently aiming at eventually having the whole space of the body suffused by and saturated with the feeling of well-being or pleasure. Sometimes this happens by itself. But sometimes the sense of pleasure, when it arises or when it is recalled, only pervades one area of the body. There are a number of viable responses then.
One is to simply enjoy it in the area where it is located, in the ways that we have described, without pressuring the feeling to spread. It may then expand naturally at some point to pervade the whole body.
But even if it does not spread then, that need not be regarded as a problem. A vital aspect of the whole relationship with samādhi practice is to enjoy what well-being is there at any time, not to measure it and view it through a lens that somehow demands, even subtly, that it be ‘better’, bigger, stronger.
Having said that, it is in fact also possible at times to gently encourage the feeling of pleasure or well-being to spread – for instance by simply opening up the space of the awareness to embrace a larger area of the body. Sometimes then the pleasant feeling will automatically start to expand to fill that space.
Alternatively, the breath may be used to gently ‘massage’ the sense of well-being into other areas of the body. Although there is not space to enter into a full description of possibilities here, with practice the breath energy may be felt and perceived throughout the body, entering and flowing in all kinds of ways beyond the strictly anatomical movement of air into the wind-pipe and lungs. We can learn to sense the breath energy in and through the whole body. And as alluded to earlier, the breath energy can be mixed with the pleasure, so that the perceived movements of breath in the whole body space move and spread the perception of the pleasure.
There is also, again, no reason why one cannot just imagine the feeling of well-being permeating the body space more fully. The perception then often begins to follow the image.
These are some of the possibilities, but with repeated practice over time it will anyway become normal for the pleasurable feeling to effortlessly pervade the whole body whenever it arises.
Unblocking and smoothing out the subtle body energies
The harmonization and unification in well-being that is characteristic of samādhi can also be regarded as a harmonization, alignment, smoothing out, and opening of the flows of energies in the subtle body [emphasis mine]. All day and all night long our energy body is moving in and out of states of alignment and openness, constriction and blockage, in response to a whole range of conditions, physical, mental, and emotional. This is completely normal, and with attention and sensitivity to the experience of the body we notice these fluctuations more and more. Although they may be felt in any region, perhaps most commonly a block in energy will be felt as a constriction somewhere along the central axis of the body, anywhere from the perineum to the top of the head. As we move into a state of more samādhi there is an unblocking, untying, aligning, and harmonizing of the subtle body energies to some degree.
When the subtle energies are blocked and agitated, samādhi is to some extent blocked. And when the subtle energy is unblocked and unagitated, samādhi is not so far away. (Perhaps all that is needed then is a steadying of the attention on enjoying the pleasant feelings of the ‘unblocked’ subtle body, as described). In addition, therefore, to the ways of working to smooth out and soothe the energy body suggested earlier, it can be useful to learn means for gently unblocking the energies when there is any sense of energetic constriction, in order to open up again the potential of a degree of samādhi at that time. Again, with a light and playful attitude of experimentation, a variety of ways of working in meditation can be discovered.
For example, sensitive to the whole subtle body sense, the breath energy or mettā may be perceived and conceived in any way that feels helpful, as alluded above:
We may breath into and out of an area of blockage.
Or we may, perhaps gently, breathe the breath energy through that area.
In mettā practice, we may experiment with situating the centre or source of the energy of mettā right at that point of constriction, and explore what effects that has.
If these strategies prove difficult, it is again quite feasible to imagine the breath, the body energies, or the mettā flowing more freely through the area of blockage, or even flowing out of the body, and opening and unblocking in that way.
The Relation Between Samādhi and Insight
Insight brings samādhi
As well as those described above, there are many other practicable means to unblock the subtle body energies. In particular, most of the insight ways of looking that we shall introduce in the course of this book may also be used in the service of opening and deepening samādhi. Mindful observation will reveal that any craving or clinging is always accompanied by, and reflected in, blocks and knots in the subtle body [emphasis mine]. Now, insight, we have said, cuts that on which dukkha depends. And dukkha depends on craving. Thus, according our definition, insight is any way of looking that releases craving. As the insight and emptiness practices are developed, therefore, they can also be used at times to deliberately undo the craving that is mirrored in the knots in the energy body. This might involve using the insight practices ‘on’ the experienced subtle energy blocks themselves, as ways of looking at those perceptions and feelings. Or it might involve engaging these insight ways of looking just more generally in regard to any experience in the moment. Either way, the dissolving of craving to whatever extent will, at the same time and to a similar extent, untie the knots in the subtle body to unblock those energies and so deliver the possibility of some samādhi. Ha!
With more practice our skill grows and we find that it is in fact possible quite often to use the ‘letting go’ that insight brings to deliberately unblock the energies and the felt sense of the sublet body in this way. The pleasantness, openness, well-being, delightful and alive stillness, or joy that comes with this unblocking can be felt in the space and texture of the body sense. We can then tune into that. It is this tuning in to the frequency of the pleasant, and delicately attending to it, that ‘filters it out’ of the field of awareness, so that it begins to become more palpable and more prominent.
Then we can rest in it, allowing it to spread throughout the body space. And if, as before, we continue to tune in to and focus on the felt sense of the energy of this well-being, gently intent on allowing and opening to an enjoyment of it, and encouraging the attention to become absorbed in it, to fill up with it, this can carry us to the threshold of some samādhi.
Such a skill is useful for even the most experienced meditators. There are times in meditation when we may be trying to bring the mind to some unification, working with the intention for samādhi, and despite all our patience and adeptness in attempting different things samādhi does not come. We may need some insight to help us let go of some craving or clinging, perhaps even a craving we were unaware of, and then some samādhi becomes possible.
In addition to the opening and transformation of the energies of the subtle body just described, there is another, related aspect to what is occurring that can be pointed out. To a degree proportional to its strength, the push and pull of craving pushes and pulls the attention. It thus agitates the mind and makes it restless; or saps its energy and makes it dull [emphasis mine]. Relaxing craving through insight will therefore allow the mind to settle more naturally and easefully into stillness and a steadiness of attention. We can see then that the quality of steadiness of attention does not only come through holding the mind to one object.
Aside from being a skillful ‘trick’, however, all this suggests a number of things. One is that although usually we might conceive that ‘samādhi leads to insight’, (and clearly a certain amount of steadiness is generally needed before any insight can arise), as we explore we discover more and more that they can lead to each other.
 We can freely use a term like ‘subtle body’ or ‘energy body’, without needing either to assert or to deny the ‘reality’ of such a concept. It is enough for us that it is a perception, a way the body can be perceived which can be helpful. In fact, a little reflection reveals that the same could be said of concepts like ‘attention’. Is there really some ‘thing’ called ‘attention’ that can ‘go towards’ some other thing (or mental representation of an object) or ‘receive’ that thing? These are all ways of conceiving and perceiving useful on the path to freedom. Perceivable, useful, and, as we will come to see, thoroughly empty.
Healing Trauma with Neural Annealing: Is Annealing the Key Condition for Successful Psychedelic Psychotherapy?
Abstract of the Talk:
Mystical-type experiences mediate the therapeutic benefit of psychedelic-assisted psychotherapy (Griffiths, 2016; Ross, 2016; Yaden, 2020). In this talk we will explore why this may be the case and how we might improve this effect. On the one hand we can interpret the effect of mystical-type experiences through the lens of belief and attitude change (Carhart-Harris and K. J. Friston, 2019). But beliefs that are not deeply felt are unlikely to have much of an effect. Why would mystical-type experiences in particular cause deeply felt belief changes? On the other hand, one can interpret the effect of these experiences to be healing at a low-level: they allow the reconfiguration of the microstructure of our experience in beneficial ways. The first lens suggests that these experiences change what we believe and think about, whereas the second lens suggests that the experiences change how we feel. In this talk we will unify these two lenses and argue that neural annealing (Johnson, 2019) underlies high-level changes in beliefs and attitudes as well as low-level microstructural healing of internal representations. This paradigm ties together the puzzling effects of mystical-type experiences by interpreting them as uniquely strong versions of neural annealing. We suggest that traumatic memories are indeed implemented with low-level microstructural dissonance in the internal representations (Gomez-Emilsson, 2017). Not only are they about something bad, they also feel bad. In turn, neural annealing targeted towards these internal representations can heal and transform them from dissonance-producing to consonance-producing. More so, neural annealing also enhances the information propagation fidelity of the nervous system, allowing the healed representations to update the state of the rest of the nervous system. This insight, along with careful study of annealing dynamics under psychedelics, can allow us to target the annealing process in order to heal these internal representations more effectively. We conclude with empirical predictions for what to look for in order to identify the signatures of successful neural annealing under psychedelics and suggest methods to piggyback on the natural well-trodden paths of beneficial annealing (e.g. meditation, yoga, music, creativity) to optimize such experiences.
Why This Is Important
There are two main reasons I think sharing this work as soon as possible with the world is very beneficial. The first is that it genuinely advances a new model for how to optimize psychedelic therapy. In particular, I think that being aware of this model can be very useful for people who intend to self-medicate with psychedelics. Although there is a vast literature for psychedelic psychotherapy, it is largely laced with metaphysical views, implicit background philosophical assumptions incompatible with science, and in my view, questionable ethics.
The second point is that this model can be used as an antidote to psychedelic brainwashing. If a friend of yours has been taking a lot of psychedelics (with or without a shaman) and now has a web of unfalsifiable beliefs that do not seem to help them, this presentation might work to help them understand what is going on in their mind. Additionally, once you understand how psychedelic annealing works, you can anticipate irrational belief changes based on the texture of the experience and proactively prevent them. Indeed, being showered with bliss consciousness by a DMT entity might be healing to your nervous system, but alas, it also anneals in you a conviction in the independent existence of such entities. With this presentation, the hope is that you can keep the healing while discarding the irrational beliefs (because you will now be able to see how they are implemented!). If we want to indeed create a truth-seeking psychonaut shanga (aka. a Super-Shulgin Academy) we *have to* have an adequate model of how exotic states of consciousness modify one’s belief networks. The penalty of not modeling this accurately leads to the loss of one’s critical faculties. I have seen it happen (see Appendix A & B), and I am not impressed. We can do better.
Model (1) has the problem that the researchers themselves are not exposed to the exotic states of consciousness, and as such, what they write and theorize about comes from second-hand accounts. More so, the bulk of the direct phenomenological information the participants gain access to is generally discarded as it goes through the low-dimensional information filters of standardized questionnaires. There is no real buildup of phenomenological information or an effort to integrate it across participants (participants don’t generally talk to each other). The model does excel at generating copious high-quality neuroimaging data.
Model (2) suffers from the problem that the idiosyncratic beliefs of the psychonaut tend to “anneal more deeply” (see the next slide for a more through description of this) with each trip. Unless they were to focus on the phenomenal character of the experience rather than the intentional content, what tends to happen is that specific high-level beliefs become energy sinks and they dominate the exploration. Recall how DMT’s world-sheet “crystallizes” around objects and ideas you can recognize. Thus, as you take psychedelics over and over, the realms of experience one goes to will tend to follow recurring themes along the lines of what the most successful energy sinks from previous experiences have been. The explorer usually does not develop technical models of the phenomenological effects, but rather, tends to focus on the metaphysical or philosophical implications of the experiences.
Model (3) is like that of a think tank. Ever since writing articles like How to Secretly Communicate with People on LSD, we have received a lot of correspondence from pretty smart people who enjoy exploring exotic states of consciousness. The multi-year dialogue between us and them and each other has resulted in a lot of generative model building for which we can then get feedback. Grounded in common background philosophical assumptions and a drive towards phenomenological accuracy, the type of output of this model tends to look much more like The Hyperbolic Geometry of DMT Experiences than either a neuroscience paper (model 1) or a book about the Earth Coincidence Control Office (model 2).
Which of these information-processing architectures would you use if you were trying to figure out the truth of how psychedelics work? If they were diagrams for a neural network architecture, which one do you think would model and integrate information most effectively? Ultimately, we should think of these models as complementary. But since model 3 is novel and largely unexplored, it might be sensible to pay attention to what it outputs.
(H/T Quintin Frerichs for this slide)
This slides illustrates the sort of topics and problems that a “Good Annealing Manual” would need to cover. As an integrated “energy management” strategy, such a manual would describe how to raise energy, how to dampen it, how to translate it from one domain into another, how to stabilize a state, how to get knocked out of an unhelpful limit cycle, and so on.
One of the interesting ideas of Steven Lehar is applying the duality between standing wave patterns and resonant modes of objects to the brain. A lot of psychedelic phenomenology suggests that there is a duality between the vibe of the state and the geometric layout of the multi-modal hallucinations. In other words, each phenomenal object has a corresponding way of vibrating, and this is experienced as a holistic signature of such objects. (cf. Resonance and vibration of [phenomenal] objects). (See also: Hearing the shape of a drum).
In the context of this presentation, the most important idea of this slide is that the duality between standing wave patterns and the vibe of the experience showcases how symmetry and valence are related. Blissful “heavenly realms” on DMT are constructed in ways where the resonance of the phenomenal objects with each other is consonant and their structure is symmetrical. Likewise, the screechy and painful quality of the DMT “hell realms” comes along with asymmetries, discontinuities, and missing components in the phenomenal objects that make up experiences. The overall vibe of the space is the result of the intrinsic vibratory modes of each phenomenal object in addition to each of the possible interactions between them (weighted by their phenomenal distance). An analogy readily comes to mind of an orchestra and the challenges that come with making it sound consonant.
A good algorithmic theory of cognition will collect, unify, and simplify a lot of things that look like odd psychological quirks, and recast them as deeply intertwined with, and naturally arising out of, how our brains process information. I’m optimistic that Symmetry Theory will be able to do just this- e.g.,
* Cognitive dissonance happens when two (or more) patterns in your head are battling for your neural real estate, and they’re incompatible– i.e., they’re collectively dissonant/asymmetrical.
* Denial is what happens when your brain attempts to isolate/quarantine such patterns, and is actively working to prevent this tug-of-war for neurons.
This model implies that your brain can evaluate the “internal consistency/harmony” of a neural pattern, and reject it if there’s a negative result- and also the “simulated relative compatibility/harmony” of two neural patterns, and try to keep them isolated if there’s a negative result. I’d suggest the best way to understand this is in terms of projective geometry, resonance, and symmetry: i.e., to evaluate a pattern’s “internal harmony” and whether it ‘runs well (is stable) on existing hardware’, the brain uses principles of resonance to apply certain geometric projections (high-dimensional-to-lower-dimensional transformations) to the pattern to see if the result is stable (unchanged, or predictably oscillating, or still strongly resonant) under these transforms. Stable patterns are allocated territory; unstable ones (=dangerous neural code) are not. The internal mechanics of this will vary across brain areas (based on the specific resonance profile of each area) and emotional states, which might contribute to how certain types of information tend to end up in certain brain regions. Likewise, this could explain how moods coordinate information processing– by changing the resonance landscape in the brain, thus preferentially selecting for certain classes of patterns over others. A core implication of this model is that different kinds of dissonance will drive different kinds of behavior (feel like different kinds of imperatives), and based on what action is needed, a mood may create (or be the creation of) a certain kind of dissonance.
Now applying annealing to the above, we hypothesize that: (1) On the one hand, at the implementation level neural annealing works as a method to reduce dissonance by escaping local minima. (2) On the other hand, at the computational level simulated annealing can be used as a method to reduce prediction errors (cf. message passing and belief propagation). We hypothesize that there is a kind of duality between these two levels of abstraction. We are very interested in cleanly formalizing it so it can be empirically tested. But the facts seem to suggest that there is something here. What this duality says is that for any transformation that you do to the resonance network there will be a corresponding effect on the belief network and vice versa. For example, in this light, you will always find that denial or cognitive dissonance will come along with the phenomenology of “resistance” in one of its many guises (such as muscle tension, feelings of viscosity, or hardness). If you can address the muscle tension directly with progressive relaxation (or yoga, massage, etc.) you will also be implicitly addressing the integration of information into your world-model. At the same time, you may use specific beliefs in order to relax specific muscles, and some aspects of meditation may involve doing this to an extent (e.g. “now is all there is” and “the self is illusory” are beliefs that would seem to result in particular patterns of mental and physical relaxation).
We might succinctly explain how a resonance network trying to minimize dissonance could implement the free energy principle. Namely, we could maximize “accuracy – complexity” in the following way: If complex models require complex networks of resonance to be implemented, then there might be an inherent dissonance cost to complexity. More symmetrical configurations lower this cost, which makes more compact and coherent models preferable. At the same time, to take care of the accuracy, prediction errors themselves might be implemented with dissonance (e.g. via out-of-phase communication between layers of the hierarchy). Together, these two effects favor both accurate and simple models.
An interesting contrast that illustrates this duality between the computational and implementational level of abstraction is that between the effects of DMT and 5-MeO-DMT. Particularly, DMT seems to give rise to the chaotic generation of information and this can be seen in something as simple as the style of the tracer effects it induces (richly-colored flip-flopping between positive and negative afterimages). 5-MeO-DMT’s tracer effects are generally monochromatic and the same color as that of the input. (See: Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool).
We hypothesize that DMT’s effects at the implementation level can be understood as the result of competing clusters of coherence across the hierarchy, whereas the main attractors of 5-MeO-DMT seem to involve global coherence. Modulating the average synaptic path length in a system of coupled oscillators can give rise to this sort of effect. By randomly adding connections to a network of coupled oscillators one first sees an emergent state of many competing patches of synchrony, and then, after a threshold is crossed, one starts seeing global synchrony emerge. Despite both drugs making the brain “more interconnected”, the slight difference in just how interconnected it makes it, may be the difference between the colorful chaos of DMT and the peaceful nothingness of 5-MeO-DMT.
The competing clusters of coherence across the hierarchy can evolve to adapt to each other. The DMT realm is more of an ecosystem than it is a state per se (ex: Hyperspace Lexicon). And due to the duality between dissonance minimization and prediction error minimization, avoiding updating one’s belief in the direction of these realms being real causes intense cognitive dissonance. Some level of belief updating to fit the content of the hallucinations might be very difficult to resist. Indeed, the forced coherence across the layers of the hierarchy would be bypassing one’s normal ability to resist information coming from the lower layers.
On peak experiences such as those induced by 5-MeO-DMT, global coherence will generally have the effect of dissolving internal boundaries. In turn, due to the duality proposed, belief updating in the direction of extreme simplicity is very difficult to resist. Global annealing without sensorial chaos results in the minimization of model complexity; high accuracy is taken care of thanks to the low information content of the state. As a consequence, one experiences very high-valence, high-energy, high-symmetry states of consciousness that come along with belief updating towards ideas with close to zero information content.
The high-valence nature of the state can be very useful to heal dissonance in the network, so therapeutic benefits seem very promising (notwithstanding the somewhat forced belief updates the state induces).
Unfortunately a nearby attractor of the globally coherent states is when there are two incompatible coherent states competing with one another. This can result in extremely negative valence and belief updating in the direction of “everything being bad”.
We now see how the typical belief changes caused by these two drugs have a dual counterpart in how they feel. I am of the opinion that a commitment towards truth and careful attention to one’s state of mind can prevent (or at least substantially lessen) the epistemological failure modes of these drugs. But since this kind of model is not known by the general population, for most people these drugs do tend to act as “epistemological hand grenades”.
See Appendix A & B at the bottom of this article for examples of each of these failure modes.
Now on to the therapeutic applications: practicing loving-kindness meditation consistently for weeks before a trip seems to substantially change its phenomenal character. It feels that metta practice over time anneals a consonant metronome which can become massively amplified during a psychedelic experience. In turn, a brightly shinning metta metronome emits “healing waves of energy” within one’s world-simulation (I know how crazy this sounds!), which impact the contents of one’s subconscious in ways that reduces their internal dissonance.
Similar benefits can be obtained from other meditation practices, as long as their emphasis is on high-valence and coherent states of mind. See also: Buddhist Annealing (video).
Importantly, you can “work smart” if you manage to use the seeds of consonance as the nucleation sources for alignment cascades. This can heal at a very deep level, and it is what people are talking about when they say things like “all is love”.
A secular Good Annealing Manual would ideally have very detailed information for how to move around in the state-space of consciousness.
Apparently, equanimity is also highly beneficial during psychedelic experiences. But rather than merely repeating the mantras that everyone in the psychedelic community chants (“just let go”, “surrender”, “accept”), we can use a More Dakka approach and aim to maximize equanimity rather than merely invoking it. Taking psilocybin during a meditation retreat in which you do a lot of equanimity exercises will allow you to “let go” with much greater skill than what you could do in normal everyday life. As a result, one is able to “learn one’s lessons” with much greater ease and a lot less resistance. This, I think, is generally good. After all, the point is not to punish oneself, but to learn from one’s mistakes.
In turn, Shinzen Young says that experiencing pleasure with equanimity is very healing. By not grasping, one is letting the consonant waves propagate freely throughout one’s nervous system, which results in positive annealing. So a possible therapeutic modality might be to combine peak states together with high levels of equanimity. If we want to bump the therapeutic effect sizes of psychedelic psychotherapy, this is the sort of thing I consider to be very promising.
I conclude by providing some annealing targets that are generically good for one’s mental health. Practice them consistently before a psychedelic experience so that they can be the nucleation points of sane and hedonically beneficial psychedelic annealing. Being bathed by love is good. Being bathed by love and equanimity at the same time is even better. Being bathed by love and all Seven Factors of Awakening at the same time might be still even better. The ceiling of wholesome happiness is not currently known by science. It is probably much higher than we can imagine.
If you found this talk inspiring, generative, or clarifying for your own work, please cite it! If you want to see more work like this and help us transform the alchemy of consciousness into a chemistry of the mind, please consider donating to QRI. Every dollar takes us closer to being able to empirically test these models and use them to develop technology to alleviate suffering in bulk.
Appendix A: What Happens When You Take Too Much DMT – What Does Overfitting Look Like?
A case study of a psychiatrist case who self-medicated his depression with a regiment of 1g of DMT (along with MAOIs) and 4mg of clonazepam a day:
“On arrival, the patient was nonverbal, combative, and required six security guards to restrain him. When less restrictive measures failed, he was given propofol 1,000 mg IV, ketamine 500 mg IM, midazolam 5 mg IV, diazepam 20 mg IV, and fentanyl 4 mg IV with minimal effect.”
“Psychiatry was consulted after the patient’s delirium resolved and he was medically stabilized as he exhibited symptoms of mania and psychosis. He was pressured in his speech, hyperreligious, and delusional. He believed that demons were leeching into his soul and asked the medical staff for an exorcism. It was recommended that the patient be admitted to the behavioral health unit for mood stabilization.”
“He has been smoking it every day and night for the past 3 months that I know of. He sees these little beings everywhere and says they are trying to destroy his house pushing it over. He also says they spray mace and fairy dust and little balls in his face and other peoples too. He doesn’t believe that nobody else sees this happening, he says we have all been compromised and can’t be trusted. I’m worried about him and also his girlfriend that has to deal with him and he’s delusional. His daughter is scared to come home, his parents want to have him committed, and he doesn’t believe it has anything to do with dmt! He absolutely believes it is real.”
“He is always under the influence of DMT, he smokes it all day every day. He says it no longer makes him hallucinate like when he first tried it, now it just takes away pain . NOT TRUE!! it’s like now he believes that this altered state of mind is reality and he’s losing everything. He is even destroying his own house to get them out from behind the walls.the other night he stood up and started stabbing his ceiling saying he was going to get them. It’s very disturbing to see him like this.”
“He’s doing about the same. Last time I went to see him he was showing me how the moon was following him into his back yard and then back to the front yard . He also sees a bunch of drones in the sky that I can’t see. He still doesn’t believe that we can’t see the walls and countertops moving, or feel the fairy dust being sprayed in our faces.”
“It all culminated in one long, elaborate, and highly dramatic visionary experience in which I was essentially ‘recruited,’ initiated in some grand ceremony alongside a large group of others presumably in my same situation (which may have just been “actors” ). It was all part of some kind of vast organization, which could best be described as ‘universal consciousness transcendental cosmic hippie space religion.’ [Read Lehar’s warning against believing what the DMT entities tell you]. It all had a very attractive but vaguely cult-like Scientology kind of feel to it. They even had their own music (which was actually pretty cool; see my comments on “the director” in part 4 for more details), propaganda, regular meetings and rituals, the whole works. They even seemed to revere a deity of some sort, their version of The Source (more detail on that in part 5), but this whole experience was so full of illusion and misdirection that I have no idea what their ‘deity’ really was, nor their true relation to it.”
“I’ve gone on way to long already and need to start wrapping things up here, but long story short, in light of their new demands of allegiance, and through a separate series of bizarre synchronicities in ‘real life’ (what that means to me now, I have no idea) that I still can’t quite explain, I began to have some serious doubts and questions that needed answers. As I reflected on all that they had taught me, I began to realize that there were some major gaps in my knowledge, and that I had unwittingly filled in a lot of the blanks with my own speculation while assuming the picture I was being given was much more complete than it actually was. To summarize, over a series of increasingly confrontational and unpleasant experiences, I became less and less satisfied with their vague and evasive answers to my direct (and I think perfectly reasonable) questions, and we had something of a falling out, to put it very mildly. They eventually dropped all pretenses and flat-out turned on me, beginning a long period of harsh punishment.”
“The results weren’t pretty. Their facade began to crumble as I saw through more and more of what I now recognized as deceptive illusions. What truly lay behind it was hideous, repulsive, monstrously evil, relentlessly manipulative, filled with petty malicious intent, and not nearly as righteous, enlightened, or omnipotent as they pretended to be. I’m actually still pretty uncomfortable with going into detail regarding what followed, but suffice it to say that I’ve basically been to hell and back. They did everything they could to ‘punish’ me, and some of the things they came up with were uniquely and creatively traumatic. If they had put half as much effort and sophistication into ‘teaching’ me as they did into attacking and tormenting me, I probably would still be happily and obliviously under their control today, a fresh new convert of their admittedly impressive sci-fi space religion.”
“It took all the willpower I had just to stay focused and not become a completely broken wreck through all of this. Most of the ‘abilities’ I had acquired under their guidance gradually faded away over the course of a few weeks, with the exception of a number of lucid dream skills that I had picked up along the way. As I began to approach something resembling recovery, all kinds of memories and perspective started coming back to me that I had lost along the way (which may have been intentionally withheld from me). I felt like a toxic fog had been lifted from me, and everything looked so different now. I looked back on the last couple years of my life, especially the preceding four months or so, and was shocked to find that it wasn’t what I thought it was.”
“I had seen some mind-blowingly incredible things and progressed in so many ways in what I thought represented cognitive and spiritual development, but the consequences were now apparent. Without realizing it, my personality had changed so much, and not for the better. I had alienated myself from many of my close friends, my romantic relationship had suffered, I had been much more depressed than I wanted to admit, and I had spent way too much of my free time alone and in the dark, becoming obsessed with progressively darker and weirder esoteric knowledge. I had been able to maintain a token amount of social interaction, just enough to convince myself I was still ‘normal,’ but it frequently left me feeling drained, and bored with the mere ‘meat puppets’ in this material plane who were but a pale reflection of what existed beyond it.”
Appendix B: What Happens When You Take Too Much 5-MeO-DMT – What Does Underfitting Look Like?
Martin Ball: Another advocate of 5-MeO-DMT who claims that the highest truth is that we are all God, and that all of the hallucinatory content of DMT is egoic distraction from this truth (see what he thinks of Terence Mckenna). He, like many in this cluster, seems to believe that the only truth worth knowing about is oneness and that this can only be known directly, at first with 5-MeO-DMT, and then through a process of integration of the experiences into one’s everyday life. Here is an interview he did with Adeptus Psychonautica. Also, here is Leo talking to Martin (do you count one or two persons in that video?).
Insofar as non-duality is used as a mood-enhancer, it seems to be unreliable. Oneness can lead to bad trips of loneliness, a fact that tends to be brushed off by its advocates. My assessment is that this effect is the result of negative valence rather than an inherent effect of the concept (or truth?) of oneness. Shaman Oak‘s Bad LSD Experience – NIRVANA SUCKS video is a rather typical version of this effect and it highlights its true underlying cause: since he took the LSD during a comedown from cocaine, his entire trip was colored by the negative valence of that state. The world “felt inherently lonely” because it had depression qualia all over it. Amplified and magnified through the kaleidoscopic funhouse of LSD’s annealing dynamics, such a feeling of loneliness can look universal and omniprevalent “no matter how you look at it”. But if you were to replace that feeling with something blissful, then the concept of oneness would be experienced as wonderful and enlightening. It is always important to remember the Tyranny of the Intentional Object: ideas and beliefs seem to us as having inherent goodness or badness, but how this is implemented under the surface relies on hedonic tone/valence “painting” those ideas. As David Pearce likes to say, “take care of happiness and the meaning of life will take care of itself”.
Counterexamples: We do know a number of people who have used these compounds extensively and who do not seem to exhibit noticeable underfitting or overfitting. In particular, we have interviewed someone who took 5-MeO-DMT in high doses everyday for six months and who does not seem to suffer from any serious epistemological issues (they contacted me because they had read my analysis of Gura’s month-long experiment and wanted to share their even more extreme experience). The same person has extensive experience (including daily use for months) with DMT, Salvia, DPT and their combinations. They can still hold a technically demanding job and sustain a family despite this. Needless to say, such a level of psychological robustness is exceedingly rare.
Appendix C: The Abstract of the Other Talks
DMTX as a 21st Century Mystery School
A talk by Carl Hayden Smith
This talk will focus on the prospects of being one of the first participants in the world to try DMTX (X=Extended) at Imperial College London (ICL). After being part of the DMT phase 1 and phase 2 trials (over the last 5 years) this research now moves into a whole new level of immersion. During this experiment the peak of the DMT state will be extended thanks to a continuous intravenous drip feeding of the entheogen. This arguably turns this ancient medicine into a new form of technology. Early findings of the research from Chris Timmerman (ICL) suggests that nnDMT produces the same brain signature as the dreaming state. During the extended state we may be better able to explore the hypothesis from Andrew Gallimore that nnDMT actually opens up an entirely novel, orthogonal reality.
The DMTX experiment potentially means that nnDMT could become the base layer of our subjective reality, being combined, exponentially, with everything in life. What are the implications of this? Is there a danger that the psychedelic state is being overly romanticised and that DMTX could be regarded as a new form of bio chemical VR? How will DMTX help with the integration problem? Maybe the problem of bringing our insight back from the liminal space isn’t that these experiences defy verbalization, but that our languages are not yet sufficient enough to describe these experiences.
Increased cortical signal diversity during psychedelic states and visually realistic neural network models of hallucinations
A talk by Michael Schartner
Global states of consciousness – such as general anaesthesia or REM sleep – can be characterised by metrics of signal diversity, showing that diverse cortical activity is a hallmark of consciousness. We found that signal diversity is elevated in classical psychedelic states, possibly explained by a larger repertoire of brain states – which would be in line with reports about openness, novel associations and levelled salience of all experiences during psychedelic states. This coarse description of the brain as a dynamical system with various degrees of diversity in activity is only one dimension to characterise such global states of consciousness. Neural network models of visual perception and its pharmacological perturbation may provide a more mechanistic model, showing how the balanced integration of prior and sensory information into conscious perception is regulated by serotonin.
Note: I am still open to e.g. the external reality of DMT beings. I find it unlikely, but evidence could convince me otherwise. We are not dogmatic about the models we present. Rather, they simply are the current “best fit” for the available evidence in conjunction with parsimony considerations (yes, we could even say that this model is what minimizes our free energy!). Cheers!
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Carhart-Harris, R. L. (2018). The entropic brain -revisited. Neuropharmacology142, 167–178. doi:10.1016/j.neuropharm.2018.03.010.
Carhart-Harris, R. L., and Friston, K. J. (2019). REBUS and the Anarchic Brain: Toward a Unified Model of the Brain Action of Psychedelics. Pharmacol. Rev.71, 316–344. doi:10.1124/pr.118.017160.
Griffiths, R. R., Johnson, M. W., Carducci, M. A., Umbricht, A., Richards, W. A., Richards, B. D., Cosimano, M. P., and Klinedinst, M. A. (2016). Psilocybin produces substantial and sustained decreases in depression and anxiety in patients with life-threatening cancer: A randomized double-blind trial. Journal of psychopharmacology (Oxford, England), 30(12), 1181–1197. https://doi.org/10.1177/0269881116675513
Lehar, S. (1999). Harmonic Resonance Theory: An Alternative to the “Neuron Doctrine” Paradigm of Neurocomputation to Address Gestalt properties of perception. http://slehar.com/wwwRel/webstuff/hr1/hr1.html [Accessed April 30, 2021].
Luppi, A. I., Vohryzek, J., Kringelbach, M. L., Mediano, P. A. M., Craig, M. M., Adapa, R., Carhart-Harris, R. L., Roseman, L., Pappas, I., Finoia, P., Williams, G. B., Allanson, J., Pickard, J. D., Menon, D. K., Atasoy, S., & Stamatakis, E. A. (2020). Connectome Harmonic Decomposition of Human Brain Dynamics Reveals a Landscape of Consciousness [Preprint]. Neuroscience. https://doi.org/10.1101/2020.08.10.244459
Ross, S., Bossis, A., Guss, J., Agin-Liebes, G., Malone, T., Cohen, B., Mennenga, S. E., Belser, A., Kalliontzi, K., Babb, J., Su, Z., Corby, P., & Schmidt, B. L. (2016). Rapid and sustained symptom reduction following psilocybin treatment for anxiety and depression in patients with life-threatening cancer: a randomized controlled trial. Journal of psychopharmacology (Oxford, England), 30(12), 1165–1180. https://doi.org/10.1177/0269881116675512
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Yaden, D., and Griffiths, R. R. (2020) The Subjective Effects of Psychedelics Are Necessary for Their Enduring Therapeutic Effects. CS Pharmacol. Transl. Sci. 2021, 4, 2, 568–572 https://doi.org/10.1021/acsptsci.0c00194
So, the Symmetry Theory of Valence. Just defining terms so that we’re all on the same page. There’s this thing called core affect which is basically what you get when you apply dimensionality reduction techniques to any one of many areas of psychology. There’s a surprisingly robust pair of dimensions that emerge in co-occurrences of words or even descriptions of behavior. These two axes, arousal and valence, seem to account for about 60% of the variance in terms of what information emotional words contain. And I mean, roughly speaking, arousal is the level of activation, how energetic you are, and valence is how good you feel. Most of what I’m going to be talking about is valence. That said, you need to also consider arousal in the picture to know what this is all about. Just a few examples: you have high arousal, high valence, so that would be kind of excitement and anticipation. But you also can have high energy, but not feeling really good, and that would be kind of anxiety or anger or irritation. Likewise, you have depression, which is low arousal, low valence, and serenity is peaceful, blissful calm, that would be low arousal, high valence.
This is just one example of one of the ways in which you can recover these dimensions of valence and arousal. This was a little study we conducted years ago. We were studying people who have experiences with all kinds of substances online. We were giving them the survey, where they were going to describe a particular substance along something like 70 different dimensions. Then I conducted factor analysis on that data set. Interestingly, we have three core dimensions of valence or valence-related axes, which give you a sense of, okay, what is the space of possible effects that you can get from some substances. There were actually six dimensions that emerged, but three of them are valence-related:
We have slow euphoria, which is equivalent to low arousal, high valence with top terms like calming and relieving. The negative predictors of it would be something like anxiety, producing difficult bodily discomfort. Fast euphoria is the sort of thing you get with stimulants, you know, energizing, sociable, the opposite of feeling spaced out and confused.
The other axis that kind of emerged was this notion of spiritual euphoria. That’s the term I used back then. I also used the term significance, or saliency nowadays. Now I would actually use the term criticality for other reasons that we can go into. There’s this other kind of axis for how you can experience intense valence with substances, which is different from slow and fast euphoria, which would roughly correspond to the psychedelic space. And that, you know, gets marked with things such as mystical, incredible, life changing. The opposite of that is trivial, self-centered, or irrelevant or something like that. This is just to complete the cube. And, you know, in a sense…
This is just a kind of change of basis, where you still get, in a sense, the valence dimension emerging out of this dimensionality reduction analysis. If you were to apply just one dimension, you know, if you ask the factor analysis to just give you one factor, it is going to be the valence factor. That’s the axis that accounts for most of the variance for the effects of drugs.
I’ve got to say that I absolutely acknowledge that emotions are far more complex and intricate than just valence and arousal. This is the result of my master’s thesis where we were analyzing this thing called mood updates, how people feel over time, day after day. I was computing the transition probabilities between emotions, and you can do cluster analysis here and finding attractors. You’ll see that there’s additional information. That said, we concluded that a big chunk of the additional information that is not valence and arousal is actually information about your trajectory in the valence arousal space. For example, we found there would be emotions that because of what they tell you about your emotional dynamics we called gateway emotions, like feeling relieved and feeling hopeful. These terms contain information that you were in a negative, kind of depressive attractor, and you’re moving towards the positive high arousal attractor. In essence, the terms we use for emotions give you not only information about where you are in the valence-arousal space but also what is your trajectory in that space. But in a sense, valence and arousal still account for a very, very big chunk of what an emotion is. Okay, so hopefully I’ve convinced you of the importance of valence, at least in this context.
Now, let’s jump into the Symmetry Theory of Valence (STV). The overall hypotheses and the first explicit argument for it appeared in this really, really awesome work by my collaborator, Michael Johnson, Principia Qualia. He has a really interesting skeleton of an argument that points to a lot of research threads that are really worth getting into. I highly recommend digging into this work.
One of the things that it lays out is the kind of conceptual framework to make sense of what type of thing valence might be. I’ll just define a couple terms, which is, first qualia formalism. If there’s one thing at QRI we are married to, you could say, it would be qualia formalism. That is, for any conscious experience, there exists a mathematical object isomorphic to it. We can make an analogy here to something like electromagnetism where we used to have lightning, and electricity, and magnets, and all of that seemed sort of somehow thinly related. But, it turns out that there’s actually just four equations of electromagnetism that tie together all of that phenomena. And you can compare it to something like élan vital, the essence of life. People used to think that maybe there is some kind of a substance that determines whether you’re alive or not. And we would say that, well, that kind of fell through, you know, in the end there is molecular complexity under more molecular complexity. There doesn’t seem to be such a thing as “life itself”. Life is not formalizable in the same way as electromagnetism is, but something that we would claim at QRI or we could even say something that we assume at QRI, because we believe it is a very generative frame, is that yes, there will be a set of deep mathematical structures to consciousness. In particular, if you expand this into other areas, we also think this is going to apply to valence: that there is going to be a deep and rich mathematical structure to valence, and that notion is called valence structuralism.
In Principia Qualia by Mike Johnson, he has this argument for it, which I definitely recommend reading, especially if you have the aesthetic of a physicist. I think you’ll really like this work, because I think it’s really, really good in that sense. What I’m going to do now is try to give you a kind of intuition for it. And then the whole empirical argument.
Importantly, there are a lot of theories of what valence is. Mike looked at the literature, did a very deep dive into it, and realized that they’re usually unsatisfactory, or at the very least, they don’t get at the true core of what an explanation for valence should be like. So basically, you have these accounts of, for example, valence sees how the brain represents value. Ultimately, that’s just a correlation. Value is a fuzzy abstraction. Some people think valence is the presence of opioids in the brain. But if you inject opioids in different parts of the brain, it doesn’t always feel good. It actually needs to be injected in a very narrow range of stripes in the pleasure centers, and otherwise, it just causes strange feelings or wanting, but it’s not the signature of valence itself. Or, for example, the pleasure centers. Just because you’re calling something “the pleasure center”, and it’s correlated with feeling good, it doesn’t mean you have an explanation. It’s not a very insightful, illuminating, account of valence.
So what could it be? I’ll focus to a large extent on what we are going to call bliss, which is just very positive valence. What is that? What is very positive valence? What is the sense of ecstasy, bliss, intense happiness? There’s a lot of intuitions. Definitely a lot of people think it’s some kind of spiritual signal, and I wouldn’t want to convince you out of that view. But the truth is that there are a lot of different spiritualities, and they sometimes say contradictory things. So it’s kind of strange to expect that there’s this underlying universal spiritual signal that whenever you’re doing something aligned with spirit, you feel good. Because sometimes you can do something very different than somebody else and still have that feeling. Also, the idea that it is “merely” chemical reactions in the brain, again, is not a super satisfactory explanation… same as with pleasure centers, health, few prediction errors, etc. Well, and in the end, I add, yes, symmetry and consciousness, which is what I will be arguing.
I also want to point out, and this is super important, that valence is not the same as healing, and it’s not the same as meaning. However, they’re correlated. I would also go as far as to say that high valence is necessary for healing and for meaning to a large extent. In a sense, you can have a lot of very high valence states that are actually very unhealthy for you. Just an example would be methamphetamine. It can feel great, but it’s unsustainable. To the extent that your nervous system is self-organizing around that high valence experience, it makes it kind of the center of your life. And, you know, it’s a dopamine releaser. It’s obviously unsustainable. You can’t actually do that long-term and expect good results. Whereas, something like meditation, or even psychedelics, because their tolerance mechanism is very, very different. You could say that, yeah, those might be high valence, highly meaningful, and also healing experiences.
So I just want to say that, you know, high valence doesn’t entail healing. And that in that sense, you might say, “Okay, why are we so interested in this?”, but I would say that high valence is a necessary condition for deep healing. And I would even go as far as to say that, for a psychedelic experience to be deeply healing, it has to involve high valence in one context or another. Of course, you may end up processing a lot of very difficult emotions.But ideally, it would be something that basically allows you to heal those difficult emotions and transform them into a state of mind that has many more of the positive qualities.
And more so, high valence, even according to the Buddha, is an important factor for awakening. Of the seven factors for awakening, I would actually say about five of them are very connected to valence. Mindfulness, joy, relaxation, concentration, equanimity; they are kind of different flavors of high valence. They’re different ways in which a very high valence experience can manifest. The Buddha says that these are important things. Even if you only care about awakening, enlightenment, you may also care about the mathematics of valence. It might point you in the right direction as well.
I’ll also mention, there’s a big difference between the recipe of a state of consciousness and what you might call the review, or the description, of that state of consciousness. I’ll make an analogy with cooking: if you have cooking instructions for how to make a cake, sometimes it’s very counterintuitive what the cake is going to taste based on those instructions. Like “add yeast” for example. A lot of things in the recipe you may not know exactly how are going to actually affect the result. So, the recipe may look very different from the review of the state. I would say that for a lot of meditation states, or even just general life advice, this idea of don’t mindlessly chasing pleasure or trying to satisfy all of your existing desires compulsively gives counter-intuitive results. Yeah, chasing pleasure compulsively is not going to result in a sustainable high valence. To some extent, a lot of meditation instructions tell you to neither approach nor withdraw from emotions to develop equanimity. Since you are not engaging with your emotions, it sounds like the result is a fully neutral experience, right? It sounds like it’s unrelated to valence, almost cutting out the valence. But I would say: that’s just the recipe. Those are the instructions for how you manage your attention in order to eventually change your brain to actually generate these very healthy, sustainable, high valence states. So I definitely want to overcome this prejudice of thinking that high valence is unrelated to spirituality. No, I think they’re actually very deeply, intimately connected.
Okay, so let’s go into the Symmetry Theory of Valence. I’ll just read these, but we will go into more depth into all of these. So, you know, we talked about qualia formalism, there is a mathematical object whose features are isomorphic to phenomenology. We believe that, yeah, harmony basically feels good because it’s symmetry over time. And basically, there’s kind of this duality between symmetry and space and synchrony in time. We will go over pleasure centers. The way we explain pleasure centers in this theory is that they are kind of tuning knobs (this was first proposed in Principia Qualia). They are there these bridges that, basically, when they get activated, they enable global large-scale synchrony in the brain. This is something that ultimately is very testable. Because if you can activate the pleasure centers, or inhibit whole brain harmony, we predict that’s going to actually negate the positive valence effects of the pleasure centers. Likewise, if we can induce large scale harmony, without activating the pleasure centers, or maybe even inhibiting the pleasure centers, we expect that to be a high valence state. So, it’s a cool, testable interpretation of what pleasure centers even are.
Boredom is kind of an anti symmetry mechanism. So that’s why even if you look at a cathedral or something like that, you’re not going to be happy forever. You’re going to be happy for a little bit. Because your brain realizes that you’re not learning anything, and adds kind of this dissonance in order to make you move on to something else. We are wired in such a way that what helps us reproduce symmetrifies our consciousness. So, it’s not that high calorie food in and of itself is symmetrical, it’s not that it in and of itself is pleasant. It’s more that the way our nervous system is programmed is such that when you eat high calorie food, it triggers high valence. And that triggered high valence is what would be symmetrical, not necessarily the chemicals that you’re eating.
Importantly, valence, we think, has these three dimensions, which is positive, neutral, and negative. And you can actually have highly mixed experiences. You can have experiences, I don’t know, an example is you’re at a concert, enjoying yourself, but also you have to go to the bathroom, and you just broke up with your boyfriend. You can have these very complex mixed valence experiences, where parts of your experience are very pleasant, parts are very distressing, parts of those are very neutral, and that’s fine. At the same time, it still kind of collapses into this ultimately, “Hey, are you having a good time or not?”.
And something that the Symmetry Theory of Valence would say, and this is a pretty interesting kind of relationship, and I’ll explain it in a couple slides. This is just to kind of put it out there in your head to bounce around as we go on, which is that we expect there to be a very, very intimate relationship between information content, and basically the range of valence that you have access to. So in brief, for very, very high valence states of consciousness, we expect those to have very close to zero information. Whereas, when you have this state that is close to pure white noise, we expect that to be basically zero valence. Hopefully, this will make more sense as we go along.
These are just some illustrations of this principle. Actually, we expect that some of the most negative experiences out there will actually be pretty close to very, very highly symmetrical. I put this disjointed lattice at the bottom. And I would claim that something like a bad 5-MeO-DMT experience is actually something that is very regular, except for some strange disjoints, or imperfections, that cause profound dissonance. Whereas, if you’re in the pure noise kind of range, it all feels blah, it all feels really close to neutral.
When we say the state of consciousness is highly symmetrical and such, you know, let’s say, 5-MeO-DMT, or jhanas, or something like that, we expect these to actually show up in many ways. If you look at the biorhythms, like heart rate and breathing, that’s going to show up, symmetry is going to show up in some ways, being a different kind of projection of the latent state. I mean, ultimately, the formalism, you know, this mathematical object corresponds to consciousness is not observable directly, at least not right now. So we have to kind of rely on these projections, these interpretations of what’s going on, these ways of getting at this unobservable, underlying state. And EEG, connectome harmonics, biorhythms, and so on, are different ways of getting at it. I’ll show you at least empirically that it’s all so far consistent with the Symmetry Theory of Valence.
Here’s kind of the big plan. All of these different projections of this underlying state. So we have basically this stimulus. These are kind of visualized also to give you an intuition. So there’s stimuli, basically more symmetrical stimuli with higher valence, then there’s the endogenous bodily state, you know, biorhythms, as well. The CNS State, the actual, okay, what’s going on in your brain, then the formalism, and then the phenomenology of valence. When you have high valence, we expect (and what we see is) that there’s symmetry all across the board, in each of these different ways of looking at the state of consciousness. In each of these projections of the latent state.
So I’ll go on and start with phenomenology. I know that phenomenology is such a tricky thing. It’s so difficult to do, right. It’s so difficult to do. You make a lot of mistakes in phenomenology, get confused, and become self-deceived. So I mean, hopefully, the observation I’ll relate to you is going to show you that at least we’re taking care of some of the failure modes of phenomenology.
So, first of all, we distinguish between intentional content and phenomenal character. So, if you smoke DMT, and you experience, you know, you say something like “I saw a dragon with my own eyes” that doesn’t mean there was actually a mind-independent dragon out there. And, you know, I take seriously your report that you saw a dragon, but I don’t know how significant that is necessarily. On the other hand, if you describe “Oh, and by the way, the dragon had scales that had a symmetry group of what’s called the glide mirror symmetry group, and it had a 17 hertz strobing effect“. Okay, yes, so we’re getting more into the phenomenal character. You’re actually describing what it felt like, not only what it was about. I would make the claim that these observations of symmetry being related to valence are about the phenomenal character. I don’t care that much about, you know, “What was the journey? What was the content of the experience?” I care more about what it felt like, what are the features of it, and what we observe is that there’s a deep connection here.
So I’ll just give you some examples. Basically, introspect. You know, the difference between massage and bodily pain. Massage is kind of this very, very pleasant, harmonious, tactile pattern throughout your body that gives you these very nice waves of pleasure, as opposed to bodily pain. Bodily pain, if you introspect on it, it’s almost kind of like there’s like pinch points and discontinuities and fragmentations and deformations in your sense of self and the continuity of your skin or your felt sense of your inner organs. Basically, I would make the claim that bodily pain always manifests in one way or another as a kind of symmetry breaking operation. Now, definitely keep this in mind if you ever have a pain again, hopefully not.
Also, let’s say anxiety versus relaxation. Anxiety, you could almost describe it as, constant prediction errors. “Oh, did my heart do something strange? Is my leg positioned properly?”. It’s a state of mind where all of these little imperfections bubble up to your awareness. I would say it’s interrupting the flow of your attention and creating these pinch points and deformations in the way you experience the world. As opposed to relaxation, where you’re almost kind of just completely melted into it. And it’s so regular, you can almost filter out most of your bodily sensations. And in that sense I would argue it has a very symmetrical quality.
There’s also this whole argument Mike brings up which is the phenomenology concerning non-adaptiveness, the non-adaptiveness principle, which is that basically, there’s a bunch of things out there that feel really good, but that weren’t in our evolutionary environment. Those are hints; we consider those hints that hey, if something wasn’t in the African savanna but feels great, it probably means that it’s kind of directly hacking into the patterns of valence somehow. We didn’t evolve to filter those out or to not get absorbed by them. And yeah, here are some examples, but I’ll go deeper into those.
Now, there’s also this exotic valence. Bodily pain, anxiety, relaxations: those would be examples of “normal valence”. It’s the valence that we’re all used to. But I would say that also in “strange valences”, like valences in weird states of consciousness, they also follow this pattern. That in some sense, symmetry explains their pleasantness. And I’ll give you some examples.
So,dream music. I’ve had the pleasure or displeasure, you could say, of having had a lot of sleep paralysis and lucid dreams, and this effect is something you can experience in either sleep paralysis or lucid dreams. If you’ve had a lucid dream, where you were making music, or you heard, you’re hallucinating that there was a radio playing, you will notice that, “Oh my gosh, the music can be beautiful, like… incredible”. And this music, maybe you have heard it before, maybe not. Maybe your brain is generating it on the fly. But it has a quality to it that is extraordinarily hedonic and pleasant. And I remember studying this on myself over many lucid dreaming experiences. At first, I thought, “Oh my gosh, my brain is just unlocking this ability to create awesome harmonies and melodies”. But then I ended up realizing that even if I just make a kind of an “om”, this meditation sound, even though that sound is extremely simple, the quality of the sound in the lucid dream is profound. I mean, it’s almost kind of a surround sound, like 360 surround sound, and stereoscopic and full of reverb and richness.
I would claim that it’s actually because, during a dream state, your brain is more resonant. You can kind of enter into these very, very resonant attractors, and it’s that quality that makes the music so compelling, not the melody. If you transcribe the melody, the melody may not be very significant. It was how it sounded that was so profound in the music in the dream.
Then you have meditation. Even these images, maybe, I don’t know if this is cheating, but representations of meditation, like high attainments, and so on, they usually come with these beautiful symmetries and whatnot. If you examine the phenomenology of jhanas, how they’re described, there seems to be kind of this projection of less and less information content in your experience. Going from having all of your attention concentrated in one point to then the experience of completely perfectly smooth, boundless space to then just pure consciousness, and then the experience of neither nothing nor something. In a sense, that’s kind of approaching the limit of zero information. And then people report these jhana experiences, they’re not pleasant in a conventional sense. It’s not like eating ice cream or something like that, but they’re still very, very high valence. They’re blissful, in an exotic way. But, I do want to point out that there’s this fascinating, strange relationship here between low information content and the blissfulness and the healing quality of the state.
And then there is exotic valence from psychedelics. I mean, again, I don’t want you to focus on the intentional content, what was the experience about. What you thought, of course, can influence your valence, but it’s more about the phenomenal character. There’s this phenomena of tracers, you move your hand around, and you see copies laying around, and in a sense, it’s giving a temporal depth to your experience. It’s almost kind of adding a new dimension of time, where qualia can pile up. And usually, if the trip is good, you’ll notice that these tracers are in a harmonic relationship with each other. That is kind of the essence of what makes them feel so good.
Likewise, there’s a psychedelic texture repetition. You stare at a piece of grass on LSD, and it starts to symmetrify. And I would totally say this is exotic valence because you ask the person, and they will say “the ground was symmetrifying, and I don’t know why, but it was awesome”. There was something really cool about it, and why would that be? Our interpretation here is that psychedelics are, in a sense, unlocking the valence capacity of your visual cortex. It’s kind of transforming your cortex into a pleasure machine, basically allowing it to exhibit these profound symmetries, and that is what actually is making them feel so compelling. People will struggle to explain “Why were the visuals cool? Why were they interesting?”. When it comes down to it, I think it is the symmetry.
Interestingly, these are called the wallpaper symmetry groups. There’s 17 possible ways of tessellating a two dimensional space. From subjective reports, we know that any of these can be experienced on a psychedelic. The ground, kind of chaotically, will arrive at one attractor of symmetry. It could be any of these 17, and they all feel great. They’re all extremely aesthetic and beautiful and blissful in one way or another. But it’s kind of a testament to just how general this effect is.
I would make the claim, and this is obviously a strong claim, but it matters for something like therapy, psychedelic therapy. We recently saw this fascinating research on psilocybin for major depression, and that a lot of these effects are mediated by whether you had a mystical experience or not. I would say that if you did have a mystical experience, and it was healing, I would bet that while you were having that experience, the sense of space and time was basically extremely, extremely symmetrical. And here is kind of why it’s so confusing. Because you come back and you say, “Well, I saw Jesus”, and you think that you got healed because of Jesus. I don’t want to dissuade you from that view, but I would basically ask you “Okay, but when you experienced Jesus, what was the feeling of space and time?”. They might say something like, “Oh, it had a beautiful light. It had this beautiful harmony and rainbows”. And I’ll claim that if you introspect on them then that it’s actually the quality of phenomenal space and time that is healing and blissful. The meaning, the religious meaning, is something that is helping your mind basically concentrate on that space, and take it seriously as a way of propagating this negentropy in your nervous system.
Now, another place where this shows up super, super clearly, phenomenologically, is on DMT. I definitely recommend this article we wrote that basically charts the DMT space. You can know a lot about where you are in the DMT space by describing what is your energy level on the one hand, and then what is the information content on the other. I would say DMT states that have close to zero information content would be kind of these geometric, perfectly repeating, symmetry groups, either 2D or 3D. Whereas, more chaotic states would be kind of in the middle. The energy level would be a matter of dose. The “height” you reach is very, very dose-dependent. But then the valence, I think it’s very, very dependent on actually where in the axis of information content you find yourself in.
Here again, there’s this diagram that the most blissful experiences you may have on DMT are going to be on these kinds of honeycombs and perfectly symmetrical patterns. The most unpleasant experiences are going to be just right next to those, they are going to be kind of dissonant honeycombs. Whereas you know, when you get to complex narratives, like machine elves and alien realms and all of that stuff, those experiences would be very mixed in their valence. There’s both dissonance, consonance, symmetry, anti-symmetry; those are very complex experiences.
Now, the information content, we think of them as basically attractors in feedback systems. You may end up in a chaotic attractor, you may end up in a limit cycle or a fixed point. And that will determine how much information content the state has.
So you have these very rich patterns, and I would say competing synchronies. On DMT, there’s all of these slightly different frequencies that are competing for your attention and creating a narrative out of that. That is like a very mixed experience; it is both blissful and distressing at the same time.
Whereas 5-MeO-DMT, which is described as far more powerful emotionally, tends to give you this sense of pure space, like the feeling of the insight into emptiness, the feeling of infinite boundless consciousness, very little information content. Yet, it’s so emotionally impactful to such an extreme extent.
Interestingly, I would say, the reports do come out that on 5-MeO-DMT, you may have the best experience of your time, or you may have the worst experience of your life. It’s kind of bimodal. It’s either amazing or it’s extremely bad. Often, it starts out really bad and then it gets amazing. I would describe that in terms of kind of this annealing process where it basically starts with dissonance, and, over time, things synchronize, and you do end up where all of your nervous system is entrained to the same frequency, and that feels very, very blissful. Whereas DMT is always kind of in this mixed state. It is very difficult for DMT to be pure negative or pure positive. It’s always this mixed state. So I would say, yeah, this is kind of the phenomenological case for the Symmetry Theory of Valence.
I’m two thirds of the way through the presentation. I’m just gonna walk you through the empirical evidence. So we were talking about phenomenology; that’s one of the projections of this formalism and its symmetry. There’s symmetry in the formalism. It’s gonna manifest in some forms of phenomenological symmetry. Likewise, you know, if you use external stimuli in order to generate a state, like, let’s say, watching a movie, playing music, playing stroboscopic stimulation, there’s a lot of evidence that indicates that the symmetry of the stimuli is the leading factor for how pleasant or unpleasant the resulting state is. We have all of this research in vision.
These are just some examples. It’s so stunning, right? Even if you know the effect, you still get the valence response. You go to a cathedral and think “Okay, I’m not gonna get high valence, I’m not going to get high valence”. You still get the response. It’s pretty automatic. As long as it has this rich, deep symmetry, oftentimes, it’s going to be very beautiful. There’s something very compelling about this.
Just some random pictures to give you a sense of this.
Why does this feel good? It really has very little to do with our ancestral environment.
Anyway, this is such a robust effect that, with the symmetry of faces, for example, even face paint can be used to modify the valence. So, if you don’t have a perfectly symmetrical face, but you add symmetrical face paint with beautiful patterns, you’re going to be judged as more beautiful. It’s just such a strong effect, that it can actually modify your perception of how beautiful somebody is. Likewise, if you add asymmetrical patterns, you look less beautiful. Now, this, I wouldn’t say this is that strong of evidence because this actually does have an evolutionary reason. Symmetry in faces is a marker of mutational load. So I don’t put that much stock in, symmetry of faces being that relevant. But symmetry in other forms is where I think it’s so stunning.
You also see this in symmetry in audio, basically, regular rhythms. Harmony is the leading predictor for whether a sound is going to be pleasant or unpleasant.
You know, this is Helmholtz’s big idea. He was the first one to figure out why playing two notes in a piano that are one semitone apart feels unpleasant. It’s because the harmonics are basically within what’s called the critical window. They generate beat patterns and the beat patterns can be described as basically symmetry breaking operations in the waveform. Those symmetry breaking operations, in essence, cause irritation. So basically, the more beating there is in sound, and the more beating across the spectrum, the more irritating and distracting and rough the sound is going to sound like. Whereas, when you have these harmonic relationships, you play one note, one piano note, and another at an octave of difference, the harmonics line up perfectly. Actually, the sound is very compressible because you don’t have this extra information of where all the other harmonics lie. They’re just the harmonic sequence. And that is universally described as a more pleasant sound.
When you add up all the harmonics, you get these interesting curves. The height here is the amount of dissonance. When you have a relationship of one to two, basically an octave, you have zero dissonance, and that feels really good. Now, music is very complicated. We have to factor in the boredom mechanism. If you just play the same octave over and over, you get bored, and there’s an inner sense of restlessness and dissonance. But if you just hear it for the first time, then there’s a super, super strong relationship between symmetry and valence.
These are just examples of a piano chord.
Dissonant sounds. I can send you a link to all of these sounds after the presentation*, but I have some links for a SoundCloud account where you can kind of get convinced that “Oh gosh, these are actually really bad sounds”. It’s not that I’m saying they’re bad. If you ask 100 people, like 99% of people will say they’re awful.
Likewise, reverb basically symmetrifies any waveform. Reverb is almost kind of this hack that you take almost any dissonant sound and you add reverb to it and is going to sound a lot less bad, a lot less distracting, irritating, and so on. So this is comparing the sound of a baby crying, which by the way, like in our analysis, it shows that babies crying, it’s almost like their sound is optimized for dissonance. It’s almost kind of as dissonant as it gets for a sound made by a human. For good evolutionary reasons, it has to be distracting, and catch your attention, bring the desire to stop it. But you add reverb and to give you a sense, that’s like if the baby was in a huge cave, you get all these echoes averaging out the beat patterns. It sounds way better, way less distracting, probably not good from an evolutionary standpoint. But, it’s just a fascinating kind of transformation you can apply to any waveform.
And here, I just want to illustrate that valence can happen across the spectrum. So I also have this file**, and you’re welcome to listen to it after the presentation where you can have consonance anywhere in the spectrum, mixed in with dissonance anywhere in the spectrum, mixed in with noise anywhere in the spectrum. That ends up basically creating these very mixed states.
So basically, when I say “Oh, I had a mixed experience, a mixed valence experience” that underdetermines what I experienced because we don’t know if the positive part was in the high frequencies or in the low frequencies. We don’t know that. That’s why the full picture of valence would also include the spectrum for positive, negative, and neutral valence. You can have high frequency pleasure, you can have low frequency pleasure, etc. So that kind of explains why there’s a tremendous diversity of possible mixed experiences even though ultimately they’d still come down to symmetry. Deep down, they can all still be explained with symmetry.
Now, endogenously generated symmetry, this is fascinating research. That when you have this “biorhythm coherence” you feel happier. And the way of computing biorhythm coherence is very related to musical consonance. Breathing entrained with heart rate variability is reported as giving rise to a just much, much better positive mood, and is one of the things that long-term meditation achieves. Meditation entrains these biorhythms and basically makes them interlock with one another. That is reported as giving rise to positive mood which is an interesting finding and very consistent with STV.
Here are just some quotes. Cool.
And you know, the heart palpitations. I mean, it’s similar to anxiety in that if you have like this usually regular metronome, and it’s failing, is generating these imperfections, that gives rise to unpleasant states of mind. I’m sure heart disease is terrible for your valence. Likewise, meditation is a wonderful tool for heart disease because it allows you to overcome those imperfections and still feel good despite the problem.
In terms of other endogenously generated symmetry, I will mention orgasm and flow. Orgasm is a powerful generator of endogenous resonance. It’s the entrainment of motor systems to near hallucinations, to synchronizing feedback processes across multiple functional networks. With an orgasm, there’s a deep, deep level of synchrony and symmetry across the nervous system. I highly recommend introspecting on this (not to get into your sex life or anything, though). I mean, it’s something you can actually pay attention to, and it becomes very obvious once you notice it.
Likewise with flow, there’s this evidence that symmetry is deeply related to flow. Two physiological metrics for measuring flow are cortical muscular coherence and a degree of coupling between neural EEG waves and EMG oscillations of muscle activity. So, there’s also these interlocking patterns, lower information content, more symmetry. Yeah, it’s a strong predictor of flow. So like, hey, go figure flow is also symmetrical.
Okay, let’s get into the symmetry in the brain. So this is kind of the other projection you could take of the latent state. If you look at the central nervous system of high valence states, how does the valence show up? And, you know, meditation, like all over the place, basically pretty much any kind of meditation, if done for a long enough time, leads to some kind of EEG coherence. Whether it’s gamma coherence, delta coherence, or alpha coherence, depends on which kind of meditation you do. But they all generate some form of coherence, and coherence in EEG is intimately related with symmetry. I mean, basically, two signals are coherent when they’re both reflections of a shared signal through a reverb pattern, meaning that they’re encoding the same information just through a different filter, which is, again, deeply, deeply connected to symmetry.
Here’s a fascinating study from 2019 that I recommend reading which to me was really stunning. It was stunning in just how clear the connection with the Symmetry Theory of Valence was. The study is about the EEG recordings of the first and second jhanas and the interesting patterns that emerged in them. One of them is this seizure-like activity. Now, seizure-like activity is three to five hertz, and it doesn’t have harmonic structure. I mean most seizures don’t have their harmonics together with them. But the type of seizure-like activity you see on jhanas does have harmonic structure. And the picture here is basically the Fourier transform of the independent components of the EEG recordings. You can see there’s a very clean 5.6 hertz signal, together with its harmonic of 11.23 hertz. This is kind of stunning. Why would this happen? And jhanas feel really blissful. Without the Symmetry Theory of Valence, this is just super surprising and strange. With the Symmetry Theory of Valence it’s like, “Oh, yeah, you’re, feeling a really great symmetrical attractor of your brain and sustaining it”. So that’s going to feel good.
Even you know, ketamine showing high levels of a gamma coherence.
For 5-MeO-DMT, the only dataset I’m aware of, of EEG and 5-MeO-DMT, shows coherence across the spectrum, not only gamma coherence, but also beta coherence, and especially delta coherence. Again, why on earth? The Symmetry Theory of Valence would explain this. It would say, “Yes, this is expected”. Other theories might struggle a bit. Now, I’ve got to say that just because you have high coherence doesn’t mean it’s going to be high valence. We expect also very negative valence could also be high coherence. Except that when you have total coherence, then we expect that to be always positive valence. Again, it’s going to have that relationship because you could still have a high average coherence, but have half of your channels coherent in a certain frequency and half of the other channels coherent in a slightly different frequency. That might actually maximize dissonance. So just average coherence is not enough. You also need to tell whether it’s in harmonic structure or not.
Pleasure in the brain seems to be kind of this distributed effect that also from our point of view would mean it’s actually a whole brain phenomena.
This is about what I was mentioning about the pleasure centers from our point of view. I mean, there’s this research of if you tried to synchronize clocks, and you tried to synchronize neurons, and you put them in a geometric grid. If it’s large enough, you’re not going to usually get full scale synchrony. You might have emergent patches of synchrony or traveling waves of synchrony. But if you also add these random connections across the network and reduce the synaptic path length, then you can unlock the ability for the entire network to enter synchrony. So we think of the pleasure centers as kind of these bridges that are, in a sense, lowering the average synaptic path length across your brain, and therefore enabling similar synchrony across the brain. And that’s the reason why we think the pleasure centers generally feel good when you activate them.
Okay, getting to the end of the presentation. So I’ll just talk about a few near “enemies”. I put “enemies” in quotes, because we actually admire these people. They’re part of our research lineages. I think they’re a very, very key component of any good theory of consciousness. But I think when it comes to valence itself, there’s some explanations in the space that are really close to the Symmetry Theory of Valence, but they’re not exactly what we’re getting at. So there’s this whole account of computational efficiency. The brain likes computational efficiency, but in a sense, you still have to explain why the brain likes computational efficiency- what does this liking manifest as? We use this argument of “passing the bucket” which ideally your theory of valence should avoid. The theory should explain what valence itself is, not only when it gets triggered. These theories of computational efficiency, energy efficiency, we would claim, they’re telling you under what conditions positive valence gets triggered, but they don’t tell you what positive valence itself is. And that’s what the Symmetry Theory of Valence is getting at.
So yeah, these are some of the issues with those, at least as complete theories.
Finally, okay, counter examples. There’s this whole theory I recommend reading called Neural Annealing (by Mike Johnson). But even very neutral energy that neither has harmony or dissonance, can still give rise to very positive feelings because it can give rise to this annealing process. And that’s actually what we believe is going on with psychedelics. Psychedelics gives you what Mike would call semantically neutral energy. And that gives rise to basically this entropic disintegration, a term from Robin Carhart-Harris and the entropic brain hypotheses, which then gives rise to kind of this search, or self-reorganisation that basically will settle on these basins of symmetry. And it’s those that feel good, not the energy that feels good. It is the end result, the attractor that it takes you to.
And this explains, I think, why even somebody can like hot sauce. Hot sauce is kind of this unpleasant stimuli, but it can lead to euphoria. It can lead to this heightened state of energy. If you introspect on the euphoria of hot sauce, it’s not the unpleasant pain in the mouth, it’s that it raises all of your energy, your entire amount of the intensity of your consciousness. You can then notice these resonant waves, and it is those resonant waves that feel good, not the hot sauce itself. So there’s this kind of a step that basically separates one from the other.
I’ll just very quickly, briefly describe one way we’re trying to test the Symmetry Theory of Valence. It is not the only way to test it. I would even argue that, you know, the argument that I here presented is itself a potentially strong argument. But ideally, you know, we generate novel predictions. And this is one of them, which is that we basically expect that the very positive states of consciousness will have a harmonic relationship, basically a consonant relationship between the brain harmonics. Yeah, using the work of Selen Atasoy.
This algorithm of quantifying the amount of consonance in brain harmonics, which is something we were working with, and hopefully will get resolved soon.
We anticipate that, again, if this is true, the Symmetry Theory of Valence would be validated. If it’s not, it doesn’t invalidate it, because there’s many ways in which it can manifest. But when you have harmonics that are in a consonant relationship with each other, and those are the main drivers of your experience, we expect that to be pleasant.
That is, euphoric.
Whereas, when you have harmonics that are dissonant with each other, they generate these intense beating patterns. So we expect that to be described as unpleasant. Again, we don’t know, but we want to check if this is true.
Just a couple testable predictions based on this, which is that we expect psychedelics to enhance the range of valence. Basically, psychedelics enhance energy across the board. Just all of the harmonics have more energy. We expect that some of those combinations will be just very consonant and reported to be very pleasant, some of those will be very dissonant, reported to be unpleasant. Then SSRIs, there’s a lot of research on SSRIs and their blunting effects. They cut the extremes of valence. So, we expect when it comes to harmonics that the SSRIs will be more noisy, less consonant, less dissonant. MDMA, we expect it to be a stable attractor of a few resonant modes that are very consonant with each other. Stimulants would be kind of high frequency consonance. Opiates would be low frequency consonance. Again, this idea that you can be in a good state leaves underdetermined whether there are symmetries in the high frequencies or the low frequencies, and this would disentangle these types of mixed experiences.
These are the last two or three slides which is kind of a case study which is SSRI’s. Roughly speaking, we interpret them as being noise inducers which is why things like orgasm on SSRIs are less intense. Crying is hard. I mean, crying itself is a kind of a dissonant and sometimes consonant, kind of resonant state. On SSRIs you feel kind of spaced out and music enjoyment goes down. So yeah, the way we think of SSRIs is that they’re almost kind of like listening to a white noise machine along your life, so it’s gonna cut off the extremes. It’s gonna blunt both very positive and very negative valence, and it’s gonna just kind of center you in neutral valence.
Whereas psychedelics, they basically kind of purify and intensify your harmonics. And in that sense, you get to have more pleasant and more unpleasant states and both extremes.
Just to remind you: introspect. I compel you, next time you’re on a psychedelic having a mystical experience, introspect on the quality of space and time. I suggest that you will probably be experiencing these kinds of beautiful ripples that are in a harmonic relationship to each other. Please email me if this is true or not true. But that’s the experience so far. And that’s the reason why this can feel so amazing.
The future of mental health, ideally, would be that we can identify, “what are the sources of dissonance in your nervous system?” and then find the shortest path to the smallest change possible that will give rise to sustainable consonance in your nervous system. Whether this is going to be with meditation, a psychedelic session, or yoga, or biofeedback will be person-specific. There’s probably a shortest path from a highly dissonant dysfunctional state to a sustainable consonant state for each person.
And with that I just want to say thank you to other people in the team of QRI. And thank you, Robin, Shamil, and all of you guys for attending this presentation. And to the Centre for Psychedelic Research for hosting this presentation.
Special Thanks to: Mike Johnson who initiated this research direction and has been deeply involved in it for years. To Andrew Zuckerman, Quintin Frerichs, Kenneth Shinozuka, Sean McGowan, Jeremy Hadfield, and Ross Tieman for their contributions to the current work this year. To everyone in the team for their help, support, and love. To our donors for their incredible help. And to you, dear reader. Thank you!
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.
We are Maggie & Anders. A mostly harmless Swedish old-timer couple only now beginning to discover the advanced incompetence that is the proto-science — or “alchemy” — of consciousness research. A few centuries ago a philosopher of chemistry could have claimed with a straight face to be quite certain that a substance with negative mass had to be invoked to explain the phenomenon of combustion. Another could have been equally convinced that the chemistry of life involves a special force of nature absent from all non-living matter. A physicist of today may recognize that the study of consciousness has even less experimental foundation than alchemy did, yet be confident that at least it cannot feel like somethingto be a black hole. Since, obviously, black holes are simple objects and consciousness is a phenomenon which only emerges from “complexity” as high as that of a human brain.
Is there some ultimate substrate, basic to reality and which has properties intrinsic to itself? If so, is elementary sentience one of those properties? Or is it “turtles all the way down” in a long regress where all of reality can be modeled as patterns within patterns within patterns ending in Turing-style “bits”? Or parsimoniously never ending?
Will it turn out to be patterns all the way down, or sentience all the way up? Should people who believe themselves to perhaps be in an ancestor simulation take for granted that consciousness exists for biologically-based people in base-level reality? David Chalmers does. So at least that must be one assumption it is safe to make, isn’t it? And the one about no sentience existing in a black hole. And the one about phlogiston. And the four chemical elements.
This really is good material for silly comedy or artistic satire. To view a modest attempt by us in that direction, please feel encouraged to enjoy this youtube video we made with QRI in mind:
When ignorance is near complete, it is vital to think outside the proverbial box if progress is to be made. However, spontaneous creative speculation is more context-constrained than it feels like, and it rarely correlates all that beautifully with anything useful. Any science has to work via the baby steps of testable predictions. The integrated information theory (IIT) does just that, and has produced encouraging early results. IIT could turn out to be a good starting point for eventually mapping and modeling all of experiential phenomenology. For a perspective, IIT 3.0 may be comparable to how Einstein’s modeling of the photoelectric effect stands in relation to a full-blown theory of quantum gravity. There is a fair bit of ground to cover. We have not been able to find any group more likely than the QRI to speed up the process whereby humanity eventually manages to cover that ground. That is, if they get a whole lot of help in the form of outreach, fundraising and technological development. Early pioneers have big hurdles to overcome, but the difference they can make for the future is enormous.
For those who feel inspired, a nice start is to go through all that is on or linked via the QRI website. Indulge in Principia Qualia. If that leaves you confused on a higher level, you are in good company. With us. We are halfway senile and are not information theorists, neuroscientists or physicists. All we have is a nerdy sense of humor and work experience in areas like marketing and planetary geochemistry. One thing we think we can do is help bridge the gap between “experts” and “lay people”. Instead of “explain it like I am five”, we offer the even greater challenge of explaining it like we are Maggie & Anders. Manage that, and you will definitely be wiser afterwards!
– Maggie & Anders
No qualia or your money back!
Tested for consciousness – zero
Don’t be afraid – she can’t feel anything!
Letter II: State-Space of Matter and State-Space of Consciousness
A core aspect of science is the mapping out of distributions, spectra, and state-spaces of the building blocks of reality. Naturally occurring states of things can be spontaneously discovered. To gain more information about them, one can experimentally alter such states to produce novel ones, and then analyze them in a systematic way.
The full state-space of matter is multidimensional and vast. Zoom in anywhere in it and there will be a number of characteristic physics phenomena appearing there. Within a model of the state-space you can follow independent directions as you move towards regions and points. As an example, you can hold steady at one particular simple chemical configuration. Diamond, say. The stable region of diamond and its emergent properties like high hardness extends certain distances in other parameter directions such as temperature and pressure. The diamond region has neighboring regions with differently structured carbon, such as graphite. Diamond and graphite make for an interesting case since the property of hardness emerges very differently in the two regions. (In the pure carbon state-space the dimensions denoting amounts of all other elements can be said to be there but set to zero). Material properties like hardness can be modeled as static phenomena. According to IIT however, consciousness cannot. It’s still an emergent property of matter though, so just stay in the matter state-space and add a time dimension to it. Then open chains and closed loops of causation emerge as a sort of fundamental level of what matter “does”. Each elementary step of causation may be regarded to produce or intrinsically be some iota of proto-experience. In feedback loops this self-amplifies into states of feeling like something. Many or perhaps most forms of matter can “do” these basic things at various regions of various combinations of parameter settings. Closed causal loops require more delicate fine-tuning in parameter space, so the state-space of nonconscious causation structure is larger than that of conscious structure. The famous “hard problem” has to do with the fact that both an experientially very weak and a very strong state can emerge from the same matter (shown to be the case so far only within brains). A bit like the huge difference in mechanical hardness of diamond and graphite both emerging from the same pure carbon substrate (a word play on “hard” to make it sticky).
By the logic of IIT it should be possible to model (in arbitrarily coarse or fine detail) the state-space of all conscious experience whose substrate is all possible physical states of pure carbon. Or at room temperature in any material. And so on. If future advanced versions of IIT turn out to be a success then we may guess there’ll be a significant overlap to allow for a certain “substrate invariance” for hardware that can support intelligence with human-recognizable consciousness. Outside of that there will be a gargantuan additional novel space to explore. It ought to contain maxima of (intrinsic) attractiveness, none of which need to reside within what a biological nervous system can host. Biological evolution has only been able to search through certain parts of the state-space of matter. One thing it has not worked with on Earth is pure carbon. Diamond tooth enamel or carbon nanotube tendons would be useful but no animal has them. What about conscious states? Has biology come close to hit upon any of the optima in those? If all of human sentience is like planet Earth, and all of Terrestrial biologically-based sentience is like the whole Solar System, that leaves an entire extrasolar galaxy out there to explore. (Boarding call: Space X Flight 42 bound for Nanedi Settlement, Mars. Sentinauts please go to the Neuralink check-in terminal).
Of course we don’t currently know how IIT is going to stand up, but thankfully it does make testable predictions. There is, therefore, a beginning of something to be hoped for with it. In a hopeful scenario IIT turns out to be like special relativity, and what QRI is reaching for is like quantum gravity. It will be a process of taking baby steps, for sure. But each step is likely to bring benefits in many ways.
QRI‘s co-founder Michael E. Johnson just posted a piece on neural annealing. This is one of QRI’s most important pieces of content to date. I’m very proud of Mike and the team for pulling this off. You can find the full piece here.
This is QRI’s unified theory of music, meditation, psychedelics, depression, trauma, and emotional processing; the most challenging (and I think beautiful) thing I’ve written in the last three years. I would really appreciate careful comments.
A few takeaways:
Entering high-energy states (i.e., intense emotional states which take some time to ‘process’) is how the brain releases structural stress and adapts to new developments. This is similar to ‘annealing’ in metals, where heat allows atoms to break their bonds, then they search for more stable configurations as they cool.
Brains really do need to anneal regularly to pay down their ‘technical debt’, and if they don’t, they grow brittle and neurotic.
Meditation, music, psychedelics, exercise, dance, sex, tantric practices, EMDR, and breath work all share the same mechanism: a build-up of rhythmic neural resonance that can push the brain into these high-energy states which produce annealing.
Depression is a self-reinforcing perturbation from the natural annealing cycle.
Sometimes the brain needs to rapidly halt information propagation across regions to prevent cascading system failure … we call this ‘trauma’. This is a common and serious disruption of the annealing cycle.
The core psychological changes driven by psychedelics are best understood in terms of the amount and ‘statistical flavor’ of the energy (rhythmic firing) they add to the brain. Different psychedelics will ‘anneal’ different things.
Young brains (and lifelong learners) might not only be more plastic than average, but actually having experience that is objectively more visceral.
A unified theory of emotional updating, depression, trauma, meditation, and psychedelics may give us the tools to build a future that’s substantially better than the present.
(A unification of Robin Carhart-Harris and Karl Friston’s REBUS annealing model, with Selen Atasoy’s Connectome-Specific Harmonic Waves paradigm.)
The composition of consciousness (colors, shapes, etc.)
Its information content (the fact each experience is “distinct”)
The unity of consciousness (why does seeing the color blue does not only change a part of your visual field, but in some sense it changes the experience as a whole?)
The borders of experience (also called ‘exclusion principle’; that each experience excludes everything not in it; presence of x implies negation of ~x)
Giulio Tononi’s 5 Axioms of Consciousness
Finally, Michael Johnson breaks it down in terms of what he sees as a set of what ultimately are tractable problems. As a whole the problem of consciousness may be conceptually daunting and scientifically puzzling, but this framework seeks to paint a picture of what a solution should look like. These are:
Reality mapping problem (what is the formal ontology that can map reality to consciousness?)
Substrate problem (in such an ontology, which objects and processes contribute to consciousness?)
Boundary problem (akin to the binding problem, but reformulated to be agnostic about an atomistic ontology of systems)
Scale problem (how to connect the scale of our physical ontology with the spatio-temporal scale at which experiences happen?)
Topology of information problem (how do we translate the physical information inside the boundary into the adequate mathematical object used in our formalism?)
State-space problem (what mathematical features does each qualia variety, value, and binding architecture correspond to?)
Translation problem (starting with the mathematical object corresponding to a specific experience within the correct formalism, how do you derive the phenomenal character of the experience?)
Vocabulary problem (how can we improve language to talk directly about natural kinds?)
Michael Johnson’s 8 Problems of Consciousness
Each of these different breakdowns have advantages and disadvantages. But I think that they are all very helpful and capable of improving the way we understand consciousness. While pondering about the “hard problem of consciousness” can lead to fascinating and strange psychological effects (much akin to asking the question “why is there something rather than nothing?”), addressing the problem space at a finer level of granularity almost always delivers better results. In other words, posing the “hard problem” is less useful than decomposing the question into actually addressable problems. The overall point being that by doing so one is in some sense actually trying to understand rather than merely restating one’s own confusion.
Do you know of any other such breakdown of the problem space?