QRI: A Year in Review – 2022

We are deeply grateful to have you with us on our expedition through the state-space of consciousness. It’s been an exciting and productive year and we’re thrilled to share all of our updates and accomplishments. None of this would have been possible without support from sentient beings like you.


1+ Million Views

First of all, we are thrilled to announce that our presentation on DMT & Hyperbolic Geometry has reached an amazing milestone of 1+ million views this year. We highly appreciate the support and engagement of the community. This presentation has also helped to catalyze some incredible collaborations.

Check Out QRI’s Latest DMT Research


“I interpret QRI as coming at the problem from the opposite direction as everyone else: normal neuroscience starts with normal brain behavior and tries to build on it until they can one day explain crazy things like jhana; QRI starts with crazy things like jhana and tries to build down until they can explain ordinary behavior. This is naturally going to be shakier and harder to research – but somebody should be trying it.”

– Scott Alexander, Astral Codex Ten¹


Peer-Reviewed Research Publication Pipeline

Our Slicing Problem paper, which provides a novel critique of computational theories of consciousness, has been accepted to the journal Open Philosophy.

We’ve also recently submitted a paper on our Heavy-Tailed Valence Hypothesis (read the preprint), which is the latest iteration of our Logarithmic Scales of Pleasure and Pain – a key foundational piece for the field of valence research.

QRI has been working on building this field since 2015. We are proud to continue pushing the boundaries of knowledge in valence research. We are just getting started!

Up next: QRI’s solution to the Boundary Problem of Consciousness and a hypothesis piece for the Symmetry Theory of Valence and how it might be tested!


Tyringham Initiative

In addition to our research efforts, we’ve had the opportunity to connect with others in the research community. Our Director of Research, Andrés Gómez Emilsson, presented at the Tyringham Initiative, and we held a meet-and-greet in London with approximately 40 attendees, including some of QRI’s earliest supporters. We are thrilled to see such a strong interest in building a worldwide “qualia research community”, and we look forward to hosting more meetups in the future.


QRI now has an unofficial Discord server which has already gathered over 1000 members and has fostered engaging discussions related to QRI, attracting notable figures in the field like Roger Thisdell and the founders of PsychonautWiki.

Join


QRI Summer Event

One of the highlights of the year for us was getting to host a QRI event in the San Francisco Bay Area, attended by over 200 people. It was a great opportunity for us to showcase some of our latest tangible innovations, such as our scents and a demo of our Light-Sound-Vibration system. We also had a speech about the Future of Consciousness, which generated some thought-provoking conversations.


TEDx Talk

QRI’s first TEDx Talk got published, which discusses interventions that will have as much, if not more, impact in reducing suffering as anesthesia. The most innovative part of the talk was about anti-tolerance drugs. We believe that we are the only organization in the entire world talking about anti-tolerance drugs as a dedicated field of study with enormous implications rather than as a mere biochemical oddity.


QRI Articles

Just Look At The Thing!

A thorough explanation of how the science of consciousness and valence structuralism inform ethics and what the Effective Altruism movement is missing.

Digital Sentience

Digital computers will remain unconscious until they recruit physical fields for holistic computing using well-defined topological boundaries.


QRI Media

The Ontological Dinner Party

w/ Daniel Ingram, Andrés Gómez Emilsson, Frank Yang, & Ryan Ferris

Reflections on a 2-Week Jhāna Meditation Retreat

A deep phenomenological reflection on Pīti and the 1st Jhāna through a QRI-theoretic lens.

Harmonic Gestalt

Steven Lehar provides an overview of the core insights of his life’s work.

Exploratory Haptic Research

Valence, Arousal, Phenomenal Complexity, and Loving-Kindness

The History of HedWeb

Andrés Gómez Emilsson interviews QRI Board of Advisor and author of the Hedonistic Imperative, David Pearce.

The Aesthetic of the Meta-Aesthetic – On the Stoa

This talk explores modeling the generator of each aesthetic in order to create a network of “compatibility between aesthetics” that minimizes dissonance between them while emphasizing their synergies as well as their unique and valuable contributions.

Andrés Gómez Emilsson & Roger Thisdell – WystanTBS

Discussion on indirect realism, phenomenal time, qualia formalism, exotic phenomenal spacetime in psychedelic and meditative phenomenology, the effects of persistent subject-object nonduality on phenomenal spacetime and hedonic valence, and more!

Stephen Snyder & Andrés Gómez Emilsson – WystanTBS

A wide-ranging discussion and sharing of perspectives covering jhāna, Brahmavihārās, comparisons with psychedelic states, and the journey to and from the Absolute.

Leigh Brasington & Andrés Gómez Emilsson – WystanTBS

AI, Sentience & the Binding Problem of Consciousness – Adam Ford’s Science, Technology & the Future

Is Google’s LaMDA sentient? The phenomenal binding problem asks us to consider, ‘how can a huge set of discrete neurons form a unified mind?’ Is topological binding a requirement for AI to be sentient?

The Future of Consciousness – Adam Ford’s Science, Technology & the Future

A positive vision of the future that is both viable given what we know, and also utterly radical in its implications.

Psychedelic Qualia – Martin W. Ball

A discussion on psychedelic qualia, philosophy of mind, phenomenology, salvia divinorum, DMT, 5-MeO-DMT, MDMA, and more!


Listen to QRI on the Go!

You can now listen to QRI material on the go, while driving, doing exercise, in the sauna, or any other healthy annealing rituals!


Supporting QRI

Purchase a scent pack from QRI’s new scent line “Magical Creatures”. This line of scents explores the complex and often puzzling interactions that exist in the state-space of olfaction, highlighting the exotic and unique qualities that can emerge in this space.

Purchase QRI’s Magical Creatures

Please feel free to donate to QRI independent of our Magical Creatures campaign.


Thank you!

We want to thank everyone who has helped QRI in any way, including our current and past collaborators, donors, readers, video watchers, and event attendees. Special thanks to Hunter, Anders & Maggie, Marcin, Chris, Winslow, Olaf, Crystal, Libor, and David who really stepped up this year to help QRI in an incredible way. Our efforts wouldn’t matter or be possible without all of you! May you all be prosperous, energized, and access the full-state of consciousness for the benefit of all beings! Thank you!


¹ Additional QRI references by Scott Alexander on Astral Codex Ten this year:

Copyright (C) 2022 Qualia Research Institute. All rights reserved.

David Pearce on the Long-Term Future of Consciousness: The Meta-Copernican Revolution

Excerpt from David Pearce‘s 2008 Diary Update (images made w/ DALL-E, except for the pictures of Shulgin):


New discoveries? Nothing dramatic. I dutifully flip through Nature each week; wade through turgid tomes of analytic philosophy; and scan Medline abstracts. A lot of the time my heart isn’t in it. Compared to an item from Dr Shulgin‘s library, the illumination can seem trivial. I very much doubt if people who have tried major psychedelics are any smarter on average than the drug-naïve; in fact psychonauts may be cognitively overwhelmed or (rarely) even brain-damaged by their experiences. To complicate comparisons further, many altered states are dross – just like innumerable textures of everyday life. But by opening up a Pandora’s box of new phenomena, psychedelics do confer an immensely richer evidential base for any theory of mind and the world – an evidential base too rich, indeed, for our existing primitive terms, language and conceptual equipment to handle. One compares the laments of physicists starved of new empirical data to test their theories beyond the low-energy Standard Model with the fate of the psychedelic investigator. For in contrast the aspiring psychonaut may be forced to abandon the empirical method, not because he exhausts the range of novel phenomenology it delivers, but because the Darwinian mind can neither cope with LSD / ketamine / salvia / DMT‘s (etc) weirdness, nor weave the novel modes of sentience disclosed into an integrated world-picture.

Alexander Shulgin in his lab. #1

Of course, claims of epochal significance cut no ice with the drug-naïve. Those innocent of drug-induced exotica see no more need to enhance their evidential base than did the cardinals (apocryphally) invited to look through Galileo‘s telescope. An a priori refusal to acknowledge the potential significance of alien modes of sentience is impossible to overcome in subjects whose experience of altered states is confined to getting drunk. Over time, even my own knowledge of these bizarre realms is fading. My ancestral namesake was briefly awoken from his dogmatic slumbers; but DP version-2008 has rejoined the ranks of the living dead in the ghetto of consensus reality.

Alexander Shulgin in his lab. #2

My assimilation isn’t yet complete. Even as a born-again sleepwalker, I sometimes wonder if there may be a first-person method alternative to drug-based investigations that can unlock novel phenomenology latent within excitable nervous tissue. There is a crying need for alternative avenues, I think, since drug-driven self-assays are for the most part not merely unlawful and taboo, but arguably can’t be practised responsibly until the substrates of well-being are guaranteed in a (hypothetical) post-Darwinian era of genetically pre-programmed bliss. I’ve thought about alternatives to using psychoactive drugs, not least because of the shallowness of my own current research compared to the richness of the empirical methodology pioneered by Dr Shulgin. In order to discover both the formal, mathematico-physical and the intrinsic, subjective properties of the world, a dual methodology of third- and first-person research is indispensable. The former can be abdicated to the physical sciences; but not the latter. Natural science offers no explanation of why we’re not zombies, an unfortunate anomaly if consciousness is fundamental both to our understanding of the world and the world itself. By forswearing the empirical method, we effectively guarantee that the mysteries of consciousness will never be solved. Whereas insentience is, so to speak, all of a piece – hypothetical “zombies” in the philosophical sense of the term are all exactly alike in being non-conscious – there are innumerable ways to be sentient: qualia are fantastically diverse in ways we’ve scarcely begun to map out. So I reckon the only way adequately to understand Reality will be both to capture its formal structure – ideally the master equation of the TOE of the Multiverse – and literally to incorporate ever more of the stuff of the world into one’s expanding psyche to explore the state-space of its textures – the “what-it’s-likeness”. Only incorporation and systematic molecular permutation can disclose the subjective features of all permutations of matter and energy: the solutions, I conjecture, to the equations of the TOE. A priori, one could never have guessed that cells of the striate cortex mediate visual experience and cells in the posterior parietal cortex mediate auditory experience, quite irrespective of their typical functional role in the sensory systems of naturally evolved organisms. We know about such phenomena – and full-blown phenomenal sunsets and symphonies – only because we instantiate the neuronal cell-assembles that embody such qualia. Thus to discover novel categories of experience, I think we should construct and personally instantiate genetically enhanced designer brain cells, systematically altering their intracellular amino acid sequences and gene expression profiles to design/discover new categories of experience as different as is sight from sound, making them part of one’s own psyche/virtual world. Or if this incorporation sounds too irreversible, perhaps we might splice in designer genes and allelic combinations for new modes of experience into subsets of our existing nerve cells, systematically coding new protein sequences into discrete areas of the brain and then selectively expressing the designer proteins they code for at will. Eventually, however, systematic manipulation of the molecular ingredients of one’s neural porridge/mind-dust can be harnessed to mind-expansion in the literal sense. This is because we need bigger mind/brains, not just to mirror external reality more effectively, but also to discover more of its subjective properties. Such discoveries can only be accomplished empirically.

New neuron types for new neurotypes.

I suppose what drives me here is reflection on just how (superficially) trivial are the neurochemical differences between nerve cells mediating, say, phenomenal colour and phenomenal sound – and indeed reflection on how (superficially) trivial are the molecular differences in the cells mediating the phenomenology of desire, volition and belief-episodes. How can such tiny molecular differences exert such dramatic subjective effects? LSD, for instance, is undetectable in the body three hours after consumption; and yet a few hundred micrograms of the serotonin 5-HT2A partial agonist can transport the subject into outlandish alternative virtual worlds for 10 hours or more. How many analogous, radically incommensurable kingdoms of experience, mediated by equally “trivial” molecular variations, await discovery? How will the uncharted state-spaces be systematically explored? What will be the nature of life/civilisation when these kingdoms of experience are spliced together in composite minds; recruited to play an information-bearing role; harnessed to new art forms and new lifestyles; and ultimately integrated into communities of composite minds in advanced civilisations? For sure, talk of discovering a “new category of experience” doesn’t sound a particularly exciting kind of knowledge when couched in the abstract, any more than discovery of a new brand of perfume. OK, it’s a new experience; but so what? [Andrés adds: so what!?] One might sacrifice a lot for the opportunity to experience a novel phenomenal colour; but what cognitive value should be ascribed to an unknown category of experience for which one hasn’t even a name? Initially at any rate, the novel modes of experience that we discover within a modified neural proteome won’t be harnessed to senses, either internal or external, let alone harnessed to whole conceptual schemes, cultures and novel languages of thought. So they won’t play any functional role in the mind/brain: they won’t be information-bearing. But then neither are visual or auditory experiences per se; they have no intrinsic connection to sensory perception. Dreams, for instance, can be vibrantly colourful; they don’t reliably track anything in the external world. Honed by natural selection after recruitment by awake living organisms to track mind-independent patterns, visual and auditory experience has taken millions of years to play out; and who knows where it will end. By the same token, the developmental potential of new modes of experience that we discover in tweaked neurons is equally unfathomable from here.

Every scent, every color, every touch sensation, every sound, every novel qualia…

I can understand the impatience of an exasperated sceptic. What interest have novel “tickles” of experience beyond the psychopathology of the subject? Analogously, conventional wisdom in an echolocation (etc)-based civilisation might scornfully ask a similar question if and when post-chiropteran psychonauts first access drug-induced speckles of colour or jarring shrieks or whistles of sound – or perhaps when investigators recklessly explore a new methodology of mind-expansion by incorporating alien nervous tissue into their psyche. The chiropteran consensus wisdom might account the new phenomena weird but trivial – and inexpressible in language to boot. So why should any sane chiropteran mind run the risk of messing itself up just to explore such psychotic states? For our part, human ignorance of what it’s like to be a bat isn’t too unsettling because we know that bats don’t have a rich conceptual scheme, culture or technology. We are “superior” to bats; and therefore their alien modes of experience aren’t especially important. We don’t even give our ignorance much thought.

What is it like to be a bat? An empirical neural tissue insertion protocol to explore nature’s very own echolocation qualia from the comfort of your own home…

But latent in matter and energy – and flourishing in other branches of the universal wavefunction – are presumably superintellects and supercivilisations in other Everett branches whose conceptual schemes are rooted in modes of experience no less real than our own. I suspect that accessing the subjective lifeworlds of hitherto alien mind/brains will inaugurate a meta-Copernican Revolution to dwarf anything that’s come before. The textures of such alien minds are as much a natural property of matter and energy as the atomic mass of gold; and no less important to understanding the nature of the world. Needless to say, grandiose claims of new paradigms, meta-Copernican revolutions, etc, should usually be taken with a healthy grain of salt. I am loath to write such expressions, not least because I can imagine both the withering scorn of my hyper-rational but drug-naïve teenage namesake, and likewise the dismissive reaction of my drug-naïve contemporaries today. Such are the perils of a priori philosophizing practised by academic philosophers (and soi-disant scientists) unwilling to get their hands (or their minds) dirty with the empirical method. In each case, our ignorance of the intrinsic, subjective nature of configurations of most of the stuff of the world is fundamental. It’s an ignorance not remediable by simple application of the hypothetico-deductive method, falsificationismBayesianism or the usual methodologies of third-person science. If you want to find out what it’s like to be a bat, then you have to experience the phenomenology of echolocation. Knowledge-acquisition entails a hardware upgrade. A notional IQ of 200 won’t help without the neural wetware to go with it – any more than a congenitally deaf supergenius can hear music by virtuoso feats of reasoning alone.

But latent in matter and energy – and flourishing in other branches of the universal wavefunction – are presumably superintellects and supercivilisations in other Everett branches whose conceptual schemes are rooted in modes of experience no less real than our own.

I guess one deterrent to investigation of altered and exotic states is the thought that the novel phenomena disclosed “aren’t Real” – as though the reality of any phenomenon depended on it being a copy or representation of something else external to itself. I wonder if I lived in a world of Mary-like superscientists – smart monochromats who see the world in black and white – whether I would dare put on “psychedelic” spectacles and hallucinate phenomenal colour? And could I communicate to my Mary-like superscientist colleagues the significance of what they were missing without sounding like a drug-deranged crank? Probably not.

Literally Expanding Our Mind To Overcome Our Fundamental Ignorance of Alien Modes of Experience

So I reckon that we should, literally, expand our minds. If we do, how far should incorporation go? The size of the human brain is limited by the human birth-canal, a constraint that technologies of extra-uterine pregnancy from conception to term will presumably shortly overcome. Over time, brains can become superbrains; and sentience can become supersentience. Ultimately, should we aspire to become God or merely gods? My (tentative) inclination is that we should all become One [Andrés adds: see David’s Quora response on the topic of Open Individualism]; and not merely out of deference to my New Age friends. Separateness from each other is an epistemic, not just an ethical, limitation: a source of profound ignorance. For we fundamentally misconstrue the nature of other sentient beings, misunderstanding each other as objects to which we fitfully attribute feelings rather than as pure subjects. [Actually, the story is more complicated. If inferential realism about perception is true, then the sceptic about Other Minds is right, in a sense: the phenomenal people encountered in one’s egocentric world-simulation are zombies. But when one is awake, the zombies serve as avatars that causally covary with sentient beings in one’s local environment. So the point stands.] Yes, literally fusing with other minds/virtual worlds sounds an unattractive (as well as infeasible) prospect for the foreseeable future; and not just because of their lousy organic avatars. For we certainly wouldn’t want to Become One with a bunch of ugly Darwinian minds; and likewise, they might get a nasty shock if they tasted one’s own. Infatuated lovers may want to fuse; rival alpha males certainly don’t [unless one eats a defeated opponent, a form of intimacy practised in some traditional cultures; but this is a very one-sided consummation of a relationship]. However, perhaps the prospect of unification will be more exciting if and when we become posthuman smart angels, so to speak: beautiful in every sense. I have no hidden agenda beyond my abolitionist propagandizing; but on current evidence it’s likely we belong to a family of Everett branches that will lead to god-like beings. And thence to God? I’m sceptical, but I don’t know.

Mindmelding with other Darwinian creatures is kind of a bummer sometimes.

Divinity takes many forms. What kind of (demi)gods might we become? Superhappy beings, I reckon, yes, but superhappiness in what guise? A unitary Über-Mind, or fragmented minds as now? At one extreme of the continuum, posthumans may opt to live solipsistically in designer paradises: an era not just of personalized medicine but personalized VR. [Would I opt to dwell with a harem of several thousand houris and become Emperor Dave the First, Lord of The Universe? And supremely modest too. Yes, probably. I’m a Darwinian male.] Occupying the middle of the continuum is the superconnectivity of web-enabled minds (via neural implants, etc) without unitary experience or loss of personal identity. Such a scenario is a recognizable descendant of the status quo whereby we are all connected via the Net to everyone else. This sort of future is the most “obvious” since it’s an extrapolation of current trends. Extreme interconnectivity is still consistent with extensive ignorance of each other, although expansion and/or functional amplification of our mirror neurons could magnify our capacity for mutual empathetic understanding. Finally, at the other extreme of the continuum, there is presumably a more-or-less complete fusion of posthuman mind/brains into a unitary collective: a blissful analogue of the Borg, but contiguous rather than scattered: there is no evidence spatio-temporally disconnected beings have token-identical experiences. It’s hard enough to solve the binding problem in one mind/brain, let alone across discrete skulls.

Emperor Dave the First, Psychonaut Lord of The Universe, Bliss For All Creatures Under the Sun

I don’t know which if any of these three families of scenario is the most likely culmination of life in the Multiverse. Indeed it’s unclear whether the third scenario, i.e. a unitary experiential Supermind, is even technically feasible. For there is an upper limit to the size and duration of the conjectural “warm” quantum coherence needed for unitary sentience; it’s difficult enough to avoid ultra-rapid thermally-induced decoherence in even a single human mind/brain, let alone a hypothetical global super-mind/brain. Is there a way round this constraint? In spite of the well-worn dictum “black holes have no hair“, I used to play around with the idea that blissful superminds lived on the ultra-cool “surface” of supermassive black holes. All the information content of their interior and information content at the horizon is smeared out across the entire horizon, allowing unitary megaminds of maximum information density – and maximum intelligent bliss: what Seth Baum aptly calls “utilitronium”. This conjecture needs more work. But whether conscious mind is unitary or discrete, I suspect that posthuman modes of existence will be based, not on today’s ordinary waking consciousness, but on unimaginably different modes of sentience. In addition, I predict that these modes of sentience will be as different in intensity from ours as is a supernova from a glowworm. Thus any speculative story we may now be tempted to tell about what life may be like millions or billions of years hence will of necessity ignore a fundamental difference between future minds and us. Human futurology omits the key evolutionary transitions ahead in the nature of consciousness – not only the ethically all-important hedonic transition to superhappiness that I stress, but other modes of sentience currently unknown. The discontinuity promised by any future technological Singularity – or soft Singularities – derives not merely from an exponential growth of computer processing power, but from inconceivably different textures of sentience. Actually, I entertain many bizarre ideas. The art is taking them seriously enough to explore their implications and testable predictions, but sceptically enough not to be seduced into believing they are likely to be true. And what about the nearest I come to a dogmatic commitment? Could the abolitionist project turn out to be mistaken too? I guess so. Yet at least the abolition of suffering is not a phenomenon we will live to regret.

Three families of scenarios for the culmination of life in the Multiverse: #1 everyone kinda doing their own thing in their little virtual worlds. #2 hybrid hive minds of hypersocial connected individuals who choose to retain their (porous) individuality. #3 God, a single mega-mind, that maximally bounds as much matter and energy into unitary superexperiences.


See Also:

DMT and Hyperbolic Geometry: 1 Million Views Special

My 2019 presentation The Hyperbolic Geometry of DMT Experiences just hit one million views on YouTube:

The casual QRI enjoyer may get the impression that this video encapsulates our current understanding of the phenomenology of DMT. The dedicated QRI reader/watcher, however, knows that we are light-years ahead in our understanding relative to where we were at the time. So I figured that this would be a good opportunity to highlight some of the DMT-specific insights that we have presented since that video came out. But before I do so, let me briefly discuss why this work is actually advancing our understanding (unlike most psychedelic phenomenology work out there) and then summarize some of the core points presented in that video so that we are all on the same page before moving on to the new models:


Introduction: What’s Useful Phenomenology?

At QRI we have put a lot of effort into characterizing what it means to describe an exotic state of consciousness in a way that is actually useful (see our guide for how to write good trip reports). Here are some key points:

Most people who try to make sense of the DMT-induced state of consciousness focus on the intentional content (the narrative) of the experience, which isn’t actually that helpful (consider how both a mescaline trip and a DMT trip can give rise to a hallucination about e.g. “meeting a dragon in another dimension”, yet the texture of such experiences will be very different!). Many others obsess over the question of whether what one experiences on DMT has a reality outside your brain or not (cf. Andrew Zuckerman has made it easy for you to test a DMT prime factorization experiment, were you to be so inclined). While interesting, I don’t think these approaches really advance our understanding very much; they in fact leave an enormous amount of low-hanging fruit uncollected.

Instead, a more fruitful approach is to focus on describing what we call the phenomenal character of the experience (yes, the dragon is important, but please also tell us how the scales on the skin of the dragon were arranged, whether they followed any wallpaper symmetry group, what their flicker frequency was, what patterns of local binding they expressed, and so on). The overwhelming majority of trip reports you can find in the literature and online don’t even try to do this. They are just quite content with a narrative account and superficial descriptions of the sensorial components of the experience (“I saw a lot of orange triangles”). But some psychonauts do try to rise to the challenge of describing the phenomenal character of the experience. Two examples are:

A step above doing this is where we find people such as Josikins (of Subjective Effect Index fame) who spend copious amounts of time trying to systematically catalogue exotic phenomenology by carefully describing and then labeling each effect with a concept handle. See also DMT-Nexus‘ systematic Hyperspace Lexicon which is perhaps a bit of a hybrid between focusing on intentional content and phenomenal character.

What’s missing here, however, is that the output ends up being a zoo of effects. Presumably, however, DMT and other psychedelics don’t have that many direct effects. Rather, they probably affect the properties of the nervous system in specific ways that in turn, downstream, give rise to a complex variety of effects. In other words, to really understand what’s going on, one should try to find a minimal set of core effects such that by combining them you get the complexity that we observe. Here is where we find people like Steven Lehar (see The Grand Illusion) and James L. Kent (see Psychedelic Information Theory). They are really experienced psychonauts who then go on to use their subject-matter expertise (cognitive science and signal processing, respectively) to explain the characteristics of the exotic states of consciousness they have experienced. They have both produced really excellent work with significant explanatory power.

At QRI we do something like that, but on a higher level. Namely, the exploration is integrated with philosophy of mind, neuroscience, and neurotechnology. What makes QRI’s psychedelic theory different than what you will see in academia is that:

  • We know of and take seriously a vastly larger experience base to work with (compared to e.g. some labs where you are not even allowed to discuss your own experiences with your colleagues!)
  • We use the framework of algorithmic reduction (and other key QRI paradigms) to try to simplify the complexity in terms of a minimal set of effects interacting with one another
  • Explore non-standard paradigms of computing (e.g. see Mike’s A Future for Neuroscience and more recently the video on Non-Linear Wave Computing), and
  • We have a crisp philosophy of mind that allows us to make modular progress on specific questions rather than being crippled by the “hard problem of consciousness” (e.g. solving the boundary problem or the translation problem can be done without having to solve everything else at once)

In other words, we actually pay attention to the details of experience no matter how weird they may be (did you know that seeing a hyperbolic honeycomb while on DMT can make your visual field “glitch”? Why does that happen?). We don’t let the theory define the facts and instead let the facts define the theory. And we try to tie it all together in light of what we know about how the nervous system works.

Example of a *structural* feature of experience: the fractal dimension of phenomenal objects. Empirically, the Hausdorff dimension of DMT phenomenal objects increases with the dose. (Ps. be careful not to look at objects with a high Hausdorff dimension while on DMT, such as cauliflowers – don’t ask me why, just don’t).


The Hyperbolic Geometry of DMT Experiences

The original article (slides; ELI5) upon which the video is based is over 8,000 words long and a lot of material is covered in it. Here I will merely highlight some of the key arguments, concepts, and talking points.

  • To a first approximation, the article does three things:
    • (1) provide detailed phenomenology focused on the structural and dynamic features that arise at each dose.
    • (2) postulate possible algorithmic reductions to explain the emergence of such structural and dynamic features.
    • (3) speculate on the information-processing properties of the state in question.
  • We point out that the reason why it is so difficult to recall the DMT experiences is that they take place in a phenomenal world with different geometry. Hence, what you do remember is whatever can exist both here and there! That said, you can modify the phenomenal objects you experienced as you come down in order to impress on them hints about what they were like up there.
  • We explain the concept of algorithmic reductions and how to apply it here.
  • Provide 17 reasons why DMT experiences are highly suggestive of hyperbolic geometry (from the presence of saddles in DMT psychedelic replications to the explicit accounts of Ralph Abraham who said his DMT experiences were distinctly non-Euclidean).
  • (1) Phenomenology:
    • Threshold (1-4mg): Crisp and high-resolution experience without obvious hallucinations. Intensified colors and sharper edges.
    • Chrysanthemum (4-8mg): The surfaces become fully saturated with wallpaper symmetry groups and then overflow, leading to a hyperbolization of such surfaces. At this level, the mind will still try to embed these constructs in 3D Euclidean space, so in practice you will see kale-like surfaces, saddles, helixes, corners, twists, etc. This often manifests as what looks like the blossoming of a flower or unwrapping of a present in the center of your attention.
    • Magic Eye (8-12mg): The Chrysanthemum becomes so curved that it can be used to render arbitrary 3D scenes of all sorts (e.g. ice cream shops, apparel, play pens, kitchen counters, etc.). We can think of this as a dynamic and animated depth map, which we call the world-sheet. If you pay attention, you will realize that the texture of the world-sheet is in fact made out of a widely contorted Chrysanthemum, with similarities to autostereograms (aka. Magic Eye visual illusions). 
    • Waiting Room (12-25mg): The curved world-sheet fully saturates 3D space; qualia continues to build to the point the that it simply does not fit 3D Euclidean space. Thus there is a forced hyperbolization of 3D phenomenal space, which also comes along a powerful multi-modal synchronization (cf. Kinesioöptic). This, in turn, makes the hallucinated world so engrossing that you lose contact with your surroundings. Often manifests as a hyper-realistic dome or series of interconnected rooms and exotic architectural structures with countless twists and turns.
    • Breakthrough (25mg+): The curvature and density of qualia is so extreme that the very topology of the worldsheet can change (e.g. via bifurcations and reconnections). One experiences radically exotic geometries of experience. There may be more than one geodesic between two given points, leading to markedly bizarre pseudo-acoustic properties. Sense of entering a sort of “interdimensional highway” that stitches together widely diverse and seemingly contradictory realities at once. (Today I would add that at this dose different regions of the experience may exhibit different pseudo-time arrows, and thus may have hybrid temporal qualities, as discussed here).
    • Amnesia (40mg+; depends): Not much to say here.
    • DMT objects, DMT space expansion, and DMT entities are described in terms of the unique features of each level.
  • (2) Algorithmic Reductions:
    • Control Interruption + Symmetry detection = Change in Metric: This algorithmic reduction combines the two core psychedelic effects of tracers (here discussed in light of Kent’s control interrupt model of psychedelic action) and lowering the symmetry detection threshold. The first one can be thought of as making the decay of qualia over time slower, and so the homeostatic level of qualia in one’s world-simulation reachers a higher level than normal. In turn, the rate at which “distances are being measured” with symmetry detection also changes. These two effects combined may give rise a network of distances between phenomenal objects that has a hyperbolic metric.
    • Dynamic System Account: Energy Sources, Sinks and Invariants: This algorithmic reduction bears a lot of similarities with predictive processing, except that it works at the algorithmic rather than computational level of abstraction.
      • We define the “Hamiltonian of Consciousness” (aka. the “temperature parameter”) as the sum total of the intensity-weighted qualia in an experience. It is noted that on DMT many energy invariants get activated: intense color can morph into acceleration which can morph into curvature and so on, as if they were trading a common currency (a unified “energy of consciousness” property).
      • Energy Sources: attention works as an energy source and on DMT this becomes intensified (almost as if the voltage of attention increased). Thus whatever you pay attention to becomes energized (brighter, faster, more curved, etc.).
      • Energy Sinks: The two main energy sinks are symmetry (not unlike how a soap bubble radiates out its energy until it settles as a perfect sphere) and semantic content (i.e. recognition). Essentially, when a part of the world-sheet starts to look symmetrical, it will “snap into symmetry” because that’s an energy minima in the neighborhood of configuration-space. And when parts of it start to resemble something you have seen or thought about before, it will snap into that configuration. We call the latter kind “Bayesian energy sinks” because they implement our perceptual priors.
      • On DMT the homeostatic balance between energy sources and sinks favors a much higher level of energy. Since curvature contributes to the Hamiltonian, most of the highly-energized states of mind are highly curved. This model wonderfully explains two aspects of tripping: first, it accounts for why what one ends up experiencing is a bizarre hybrid of symmetrical and semantic structures (e.g. faces with extra eyes, boats with point symmetry along extra degrees of freedom, etc.). And second, it explains why there are discontinuities between levels. This is because when you overwhelm the energy sinks the configuration of the world-sheet becomes less recognizable, and in turn this further blocks the ability to shed off the energy into Bayesian sinks. As a consequence, the balance between semantic content and symmetries favors symmetries on higher doses (since we lack the capacity to “recognize” semantically meaningful shapes in highly energized world-sheets).
    • Hyperbolic Micro-structure of Consciousness: This algorithmic reduction focuses on the low-level microstructure of experience. It postulates that the material properties of the world-sheet at the microscopic level are such that by energizing it one experiences a sort of thermal expansion and deformation on the parts of the world-sheet one pays attention to.
    • We note that these three algorithmic reductions might be complementary rather than mutually exclusive.
  • (3) Information Processing Properties:
    • We point out that these exotic states of consciousness may allow us to experience from the inside mathematical shapes for which mathematicians have so far had enormous difficulty visualizing and making sense of. In particular, knot complements (i.e. the space around a knot deformed so that the knot becomes the boundary at infinity), higher dimensional objects, and irreducibly complex (“prime”) shapes native to hyperbolic geometry can be encountered and interacted with. We speculate that perhaps someday breakthroughs in higher math might in fact primarily come from consciousness research centers.

Furthermore, the video includes some extra insights not present in the original article:

  • We add two more levels (which live at the interface between levels already discussed):
    • Between Threshold and Chrysanthemum there is a thin layer we call Symmetry Hotel where you still see the “real” world around you but every surface is fully saturated with wallpaper symmetry groups. Empirically, at this level the surfaces one sees on DMT can be tessellated with any of the 17 wallpaper symmetry groups and their combinations. Essentially, if you increase the energy parameter any more, then you will start to see some hyperbolization of the 2D surfaces and unlock the Chrysanthemum.
    • Between Magic Eye and Waiting Room there is a thin layer we call Crystal Worlds. It’s analogous to the Symmetry Hotel but one spatial dimension higher. Namely, the space around you becomes fully saturated with Euclidean space groups. If the energy parameter is raised any higher, then you will start to see a hyperbolization of (3D) space itself and unlock Waiting Room phenomenology.
  • In addition to the Hamiltonian of Consciousness (i.e. the temperature parameter) there is also a really important feature of experience: information content or complexity.
  • These two features define a state-space we call the Energy X Complexity landscape.
  • In order to provide an algorithmic reduction for the complexity of experience, we suggest that it is the result of feedback dynamics. This allows us to import an ontology of attractor states, which includes fixed points, limit cycles, chaos, and noise-drive spatial structures.
  • Note: In the presentation I highly recommended watching Space-Time Dynamics in Video Feedback to get a feel for this ontology. Today I would also recommend playing with the suitably psychedelic feedback-based phone app called Fraksl.
  • What defines a DMT trip is not only how far you traveled into the Energy X Complexity landscape, but also what your trajectory on it was (cf. Typical N,N-DMT Trip Progression According to an Anonymous Reader).
    • If you want to anneal a blissful state, starting in a minimally complex state and “going up” without moving right (i.e. getting caught up in any complexity) would be ideal.
    • For discovering and investigating mathematically interesting and exotic phenomena, aiming towards the upper center region would be ideal. This is where the machine elves show you absolutely mind-boggling irreducibly complex synesthetic patterns of qualia for which we have no names.
    • For processing stored inner tension or trauma, it might be necessary to go to the middle right region in order to induce entropic disintegration of patterns and then come back via the low-complexity region to anneal a harmonious state.
  • We concluded the presentation by suggesting that a way forward for science to investigate DMT-like states of consciousness would be to plan legal retreats with physicists, mathematicians, electrical engineers, and visual artists so that the models here presented could be explored, tested, and further developed out in the open.

More Recent DMT Insights

The descriptions shown below merely scratch the surface. Think of them as pointers rather than the insights themselves. For the videos in particular, even if you don’t have the time to see them in full, I nonetheless recommend clicking on them and reading their descriptions (rather than merely the excerpts pasted below). Of course there really isn’t a good substitute for watching the entire video if you want the detailed explanation.

  • November 15, 2019 Break Out of the Simulation Day: Televised Entity Contact, Injection Pulling Experiments, and the Brain as a Game Engine (article)
    • This essay proposes a novel way of testing the independent reality of DMT entities: one could in principle determine that the brain state is being influenced by an external force by looking for the dynamic signatures of injection pulling in neuroimaging data.
  • July 1, 2020 5-MeO-DMT vs. N,N-DMT: The 9 Lenses (article)
    • This article describes 9 key differences between the phenomenology of DMT and 5-MeO-DMT: (1) Space vs. Form: 5-MeO is more space-like than DMT. (2) Crystals vs. Quasi-Crystals: 5-MeO generates more perfectly repeating rhythms and hallucinations than DMT. (3) Non-Attachment vs. Attachment: 5-MeO seems to enable detachment from the craving of both existence and non-existence, whereas DMT enhances the craving. (4) Underfitting vs. Overfitting: 5-MeO reduces one’s model complexity whereas DMT radically increases it. (5) Fixed Points and Limit Cycles vs. Chaotic Attractors: 5-MeO’s effect on feedback leads to stable and predictable attractors while DMT’s attractors are inherently chaotic. (6) Modulation of Lateral Inhibition: 5-MeO may reduce lateral inhibition while DMT may enhance it. (7) Diffuse Attention vs. Focused Attention: 5-MeO diffuses attention uniformly over large regions of one’s experiential field, while DMT seems to focus it. (8) Big Chunks and Tiny Chunks vs. A Power Law of Chunks: 5-MeO creates a few huge phases of experience (as in phases of matter) with a few remaining specks, while DMT produces a more organic power law distribution of chunk sizes. (9) Integration vs. Fragmentation: 5-MeO seems to give rise to “neural integration” involving the entrainment of any two arbitrary subnetworks (even when they usually do not talk to each other), while DMT fragments communication between most networks but massively enhances it between some specific kinds of networks.
  • October 9, 2020 Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool (article)
    • This is the first attempt at quantitatively and qualitatively measuring the tracer characteristics of DMT hallucinations (try it yourself!). Preliminary findings suggest that DMT is special relative to other psychedelics in the following ways. First, it has pronounced tracer effects. Second, they flicker at a much higher frequency than other drugs (~30 Hz relative to ~15-20 for LSD and ~12 for 2C-B). Third, there are both strobe and replay effects galore. Fourth, there is a color pulsing effect at a very high frequency (also around 30 Hz). Unlike 5-MeO-DMT, which gives rise to monochromatic tracers, on DMT the color of the tracers alternates between their positive and negative afterimages.
  • Jan 8, 2021 Why Does DMT Feel So Real? Multi-modal Coherence, High Temperature Parameter, Tactile Hallucinations (video essay)
    • This explains why it is so hard to not take at face value the reality of the hallucinations on DMT. When we take psychedelics, we learn what “channels” of information become distorted and which ones can be trusted. It turns out that DMT can mess with many more channels relative to other psychedelics (such as LSD, mescaline, or 2C-B). In particular, DMT is exceptional in the degree of (1) cross-modal coherence that it induces, (2) heat, giving rise to a very high temperature parameter of experience, and (3) realistic tactile hallucinations. These three features combined might go a long way in explaining why DMT feels so real. Namely, that you can experience detailed tactile feelings like “crossing a veil” or “being invaded by energetic bugs” or “being operated on” that are coherent with the information you are receiving from other senses and are felt with a level of intensity much greater than the feelings one is used to in everyday life. This synergizes to create a very realistic feeling of touching parallel realities.
  • Feb 15, 2021 A Language for Psychedelic Experiences: Algorithmic Reductions, Field Operators, and Dimensionality (video essay)
    • From the description: We suggest that a remarkably fruitful strategy for pointing at a whole family of psychedelic effects comes in the form of “field operators” that change the qualitative properties of our experiential fields. I provide a detailed description of what we call the “world-sheet” of experience and how it encodes emotional and semantic content in its very structure. The world-sheet can have tension, relaxation, different types of resonance and buzzing entrainment, twisting, curling, divergence (with vortices and anti-vortices in the attention field-lines), dissonance, consonance, noise, release, curvature, holographic properties, and dimensionality. I explain that in a psychedelic state, you explore higher up regions in the “Hamiltonian of the field”, meaning that you instantiate field configurations with higher levels of energy. There, we observer interesting trade-offs between the hyperbolicity of the field and its dimensionality. It can instantiate fractals of many sorts (in polar, cartesian, and other coordinate systems) by multi-scale entrainment. Time loops and moments of eternity result from this process iterated over all sensory modalities. The field contains meta-data implicitly encoded in its periphery which you can use for tacit information processing. Semantic content and preferences are encoded in terms of the patterns of attraction and repulsion of the attention-field lines.
  • May 8, 2021 Healing Trauma with Neural Annealing (article & presentation)
    • This writeup does a lot of things. While the focus is on application (i.e. how to heal trauma with psychedelics), it also lays out a very significant amount of novel psychedelic theory. Excerpt: 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. […] 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.
      As you can see, contrary to what many people in the comments* seem to say, DMT visuals are in fact extremely important and not at all just a superficial aspect of the experience. Due to the duality between the vibe of the state and the geometric layout of the multi-modal hallucinations, it is always the case that the geometry of your experience will be a reflection of your emotional processing! Solving for harmony in your hallucinations will in turn have unexpected harmonizing effects at the emotional level as well.
  • May 31, 2021 DMT vs. 5-MeO-DMT: 12 Key Differences (video essay)
    • This video essay expands on the article and adds three key differences: (10) Global Coherence vs. Competing Clusters of Coherence: 5-MeO-DMT gives rise to a global coherent state (the so-called “unified energy field”), whereas DMT gives rise to an ecosystem of time-loops, each trying to capture as much of your attention as possible, which in turn results in coalition-building and evolution of patterns in the direction of being very “attention grabbing” (cf. reddit.com/r/place). (11) Really Positive or Really Negative Valence vs. Highly-Mixed Valence: 5-MeO-DMT gives rise to either a globally coherent state (high-valence) or two competing coherent states (negative-valence), whereas DMT tends to generate complex consonance/dissonance relationships between the clusters of coherence. (12) How they are different according the the Free Energy Principle: On 5-MeO-DMT the entire experience has to reinforce itself, whereas each cluster of coherence needs to model the rest of the experience in order to be reinforced by it on DMT. Thus 5-MeO-DMT makes experiences that express “the whole as the whole” whereas DMT makes each part of the experience represent the whole yet remains distinct.
  • Jun 20, 2021 Psychedelics and the Free Energy Principle: From REBUS to Indra’s Net (video essay)
    • The key achievement of this video is to discuss the Free Energy Principle and Predictive Processing at the implementation level of analysis in light of Neural Annealing, the Symmetry Theory of Valence, and Holistic Field Behavior. Here we realize that prediction errors feel bad not because they are inherently negative, but because the nervous system is implemented in such a way that they generate dissonance. More so, there is also a dissonance cost to model complexity (complex internal representations “self-intersect” and thus generate dissonance). This balances out so that our nervous system minimizing dissonance ends up generating relatively simple models with high levels of accuracy. In other words, it avoids both underfitting and overfitting merely by trying to minimize internal dissonance! The video also articulates how Bayesian Energy Sinks might be implemented. It concludes with a derivation of the “mystical” (or psychedelic, really) state of Indra’s Net, i.e. why on substances such as DMT it often feels like “everything reflects everything else”. Indra’s Net, it turns out, can be explained as a local energy minima of a highly energized system of coupled oscillators organized hierarchically so that each “competing cluster of coherence” minimizes its energy by predicting perfectly the behavior of the surrounding ones. In other words, each “competing cluster of coherence” needs to model its environment in order to synch up with it in a reinforcing way. This leads to attractor states where everything is a reflection of everything else.
  • Sep 24, 2021 Are Higher Dimensions Real? From Numerology to Precision Xenovalence – 4 5 6 8 10 12 16 20 24 32 (video essay)
    • This video explains how a system of coupled oscillators can in fact instantiate virtual higher dimensions. Namely, dynamic systems that behave as if they were embedded in a higher spatial dimension. There is a trade-off between degrees of freedom and higher virtual dimensions. It argues that indeed on DMT one can experience such higher dimensions and that in light of the Symmetry Theory of Valence there is a corresponding “generalized music theory” that explains why some of them feel good and others not. Additionally, there seems to be an algebra for how “DMT objects” with specific dimensionalities can be composed with one another (the 2D symmetry slabs found in Symmetry Hotel can be composed with each other to form 3D spatial structures native to the Crystal World level).
  • Jan 30, 2022 Qualia Computing: How Conscious States Are Used For Efficient And Non-Trivial Information Processing (video essay)
    • From the video description: The reason we are conscious is because being conscious allows you to recruit self-organizing principles that can run on a massively parallel fashion in order to find solutions to problems at [wave propagation] speed. Importantly, this predicts it’s possible to use e.g. a visual field on DMT in order to quickly find the “energy minima” of a physical state that has been properly calibrated to correspond to the dynamics of a world-sheet in that state. This is falsifiable and exciting.
  • Feb 26, 2022 Full-Spectrum Superintelligence: From Shape Rotator to Benevolent Rainbow God
    • From the video description: High-octane mental power, when pointed in a pointless direction, is not particularly useful. Thus, we must enrich our conception of intelligence to encapsulate philosophical, meditative, and existential cognition. And, perhaps the Crown Jewel of Intelligence: the ability to explore, make sense of, navigate, and recruit exotic states of consciousness for information processing and aesthetic purposes. In particular, I make the case that intelligence is truly about identifying *self-organizing principles* of physics that are energetically cheap which can *solve the problem for you* (cf. “Repulsive Shape Optimization”).
  • Mar 5, 2022 Non-Linear Wave Computing: Vibes, Gestalts, and Realms (video essay)
    • DMT both energizes one’s state of consciousness and also provides a new medium of wave propagation. At a sufficient dose (>5mg) it takes one’s consciousness to the non-linear regime. This video discusses the very nature of vibes, how gestalts arise, and how they assemble to form realms. It also explains how a vibe acquires its valence (partly through its ADSR envelope characteristics). If you only watch one video, make it this one.
  • Mar 15, 2022 Attention & Awareness: Oscillatory Complementarity, Non-Linearities, and the Pointlessness of It All (video essay)
    • This video explains how DMT objects emerge out of exotic attention-awareness patterns. From the video description: LSD non-duality can be understood as more diffuse elements of experience becoming the non-linear oscillatory complements of the field of awareness, such as “light”, “space”, and “being”. DMT’s competing clusters of coherence and their compositional properties also emerge naturally out of a hyper-energized field of awareness that generates oscillatory complements. 5-MeO-DMT is a straight path to insight territory, as it activates a new medium of wave-propagation orthogonal to the one in which our world-simulation is typically embedded. And so on… I also re-evaluate the models introduced in the original Qualia Computing article on the geometry of DMT experiences in light of this new paradigm. In particular, I delve into the concept of exotic attention in the form of wallpaper symmetry groups and Bayesian energy sinks.

DMT-related Media Appearances

Since the Harvard presentation, I have also given many other presentations and participated in podcasts, some of which touch upon DMT. Here is a selection of some of the most relevant ones:


Note: Of course all of this still needs to be synthesized, presented, and written up in ways that can interface more smoothly with academia and the world at large. That said, I constantly get emails and messages from people in academia (typically PhD students, but often also professors and even heads of labs) telling me that QRI’s psychedelic theory is the most illuminating content they are aware of when it comes to how to make sense of exotic states of consciousness. One relatively well-known academic described our models in private as “two steps ahead of the current understanding in academia”. Sadly, I am also aware of a few peer reviewed articles and publications that present our ideas as their own- ideas which we shared with the authors in private meetings, where they told us they were insightful and new to them at the time. I would kindly request to any academic reader of QRI to please cite our articles and videos if they inspired or informed their research in any way. It’s of course a matter of intellectual integrity to do so (and contrary to common misconception, you can in fact cite blogposts and YouTube videos in your scientific articles! In fact, not doing so when you got a key insight from them goes against the very spirit of science. Please do so when appropriate). Thank you, and remember that citing us for our meaningful contributions to the field will put a smile on my face! 🙂

(source)


Special thanks to: Everyone at QRI (especially Michael Johnson, for years of fruitful collaboration on these topics). Andrew Zuckerman and Kenneth Shinozuka who were instrumental for setting up this presentation and so many other things. Quintin Frerichs who 3D-printed and brought the cool shapes shown in the video**, not to speak of his outstanding internal technical contributions. Romeo Stevens for all the incredible support (he was also there in the audience!). Anders Amelin and Maggie Wassinge for their brilliant and holistic contributions to the conversation. Marcin Kowrygo and Hunter Meyer for stepping up in times of need and being such great and dedicated helpers in so many ways. The extended QRI network and anonymous psychonauts who have participated in fruitful discussions and informed our models. David Pearce for years of friendship and collaboration in this and related areas. Our donors for bravely supporting our projects despite how crazy they may seem from the outside view. And to YOU, dear reader. Thank you all!

Infinite bliss!


* You can find my response to the most common kinds of comments on the video here: Collecting Qualia Souvenirs.

**They are technically {5,3,4} hyperbolic honeycombs drawn in the Poincaré ball model. We got the files from Henry Segerman‘s website.

Qualia Productions Presents “Thinking Like a Musical Instrument” (and other communications from our Swedish QRI advisors)

By Anders Amelin and Maggie Wassinge (QRI advisors and volunteer coordinators; see letters I & IIletters III, IV, & V, and letters VI, VII, VIII)


Happy 2022!

[Here is] your new-year’s gift video titled “Natural Stupidity and the Fermi Paradox or The Tyranny of the Intentional Object”. It is full of things rarely touched upon by respectable scientists. Such as space aliens, and the gender of God. And valence structuralism.

Next, we’ll try to film a truly serious, comedy-less little demonstration of a metallic toy percussion instrument subjected to strain followed by annealing. In what way, if any, will the tone quality change? We have no indication yet what might come off of it so it’s a bit of a falsification attempt where we might get a null result with no discernible similarity between brain on psychedelics and metal on heat. Like most respectable scientists might expect. But, just possibly, there could be something interesting in store. 


In this video we illustrate the similarity between the brain and a musical instrument. The brain tissue is represented by metal and the brain activity by sound. The effect of substances such as psychedelics and dissociatives is mimicked by heating and cooling the metal. The engineering term for such heat treatment of metal is “annealing”. What we demonstrate is a very simplified toy model but which can be surprisingly useful for understanding the overall type of system dynamics going on in brains.

The model is based on the fact that both sound and neuronal firing are examples of oscillatory activity which can have different frequency, amplitude, coherence, and damping. Hammering the metal represents the memory imprint made in the brain by our ongoing experiences. The sound pattern produced by the hammered metal contains complexity which corresponds to learning. But a side effect of the increased complexity is lower overall consonance of the oscillatory activity.

To stay healthy, the brain must periodically undergo what the Qualia Research Institute calls “neural annealing”. In a neural network model, this can be thought of as redistributing synaptic weights more globally across the connectome and thus make the learned information more harmoniously integrated and holistically retrievable. This normally happens during sleep but can become even more powerful with meditation and psychedelics.

In this demonstration where metal is annealed, it is the positions of the metal atoms which adjust themselves so that the entire piece of metal becomes a better conductor of sound. It may seem strange that this can happen, but neither the metal nor the brain is fundamentally magical. Both cases involve self-organizing system dynamics.

In the case of the brain, the activity is accompanied by conscious experiences. The Qualia Research Institute works under the assumption that these are not magical either but can be modeled mathematically in a similar way to chemistry and physics. It is then necessary to test how measurements of brain activity correlate with conscious experiences not only during sober waking life but also under conditions which are very different.

The QRI is building a new paradigm for understanding the mind and the brain. With a focus on psychedelics and other mental state altering methods as scientific research tools and candidates for use in next-generation psychiatric- and pain treatments. We are a small upstart group with opportunities for volunteers and donors to get involved. If you are interested in learning more, please contact us via this e-mail address: hello [-a-t-] qualiaresearchinstitute.org

Relevant Links:

Scenes from the video (highly recommended):


[They further elaborated:]

Here is a video of a simple experiment we did on how straining and annealing a piece of metal affects its acoustic properties. In a QRI neural annealing interpretation it looks as if something interesting is going on. Simple things like sterling silver, hand hammering and heating over open flames were used and recording done only with iPhones and a Røde SmartLav+ microphone, but the results give qualitative hints that truly hypothesis-testing quantification experiments would be feasible to do pretty straightforwardly.

Especially of interest would be the hints that annealing produces frequency shifts and reverb changes which differ between the high and low frequency ranges, and the hint that annealing reduces dissonance. For quantification of shifts in resonant frequencies, one might manufacture a series of Chladni plates made of different alloys and which could be kept always flat but be cold rolled, heated and cooled to different temperatures with various ramp rates, and trimmed at the edges to alter their geometry. Then find the resonant frequencies for each parameter configuration. As a bonus you’d be able to visualize with a sprinkle of (beach!) sand on top. Then crunch the data to make predictions about brain activity signatures under for instance various psychedelics and meditation states.

Another one could be to quantify consonance, dissonance and noise levels for various metal resonators as these are subjected to various forms of stress, strain, and heating/cooling procedures.

It would all be simple enough to almost be like an intern research project but, excitingly, it is unlikely to have been done before. (OK, do a thorough literature search of course. As always…).

Suppose QRI were to explain parsimoniously with the neural annealing paradigm how brains pull off the amazing trick of producing plasticity which is “just right” in each modality of function. Artificial neural networks can be trained to impressive levels on complex data sets but they suffer from catastrophic plasticity in the sense that training on new datasets erases learning achieved on prior sets. This makes AI narrow and also very unsafe with respect to ease of hacking. The AI alignment community provides us no answer (at least not anything very parsimonious) to how absolute firmness in the modality of core “human values” can be combined with flexible (meta) learning for AI at a humanlike generality level. That is the notorious “alignment problem”.

Ultimately every system can be hacked of course and so can human minds. But certain humans are impressive moral role models, and meditation practices seem able to make most of us come at least a little closer to them. Suppose different brain networks loosely correspond to different alloys with correspondingly different ductility, hardness, tensile strength, different annealing temperatures and different hardening and tempering responses when undergoing various stressing, straining and heating/cooling cycling. The variability in this regard found in various metals and alloys is really immense. We’d want to eventually pick out the particular ones which happen to be the most useful for brain modeling.

Consider doing these quantification experiments in metal and then presenting to possible collaborators a brain model in the form of a formalized multi-alloy configuration. Don’t emphasize phenomenology if it’s AI engineers because that is a word which may give them bad vibes. Instead just present it as brain activity in different learning modalities. Which can be formalized and turned into software. With annealing and consonance-dissonance-noise as key elements. That is probably the kind of pitch you’d want to bring up if, hypothetically, a head of an AI research group were to ask about whether solving consciousness is necessary for producing more advanced AI. Since solving consciousness sounds unpalatably difficult, the answer they’d like the most is that it is not necessary. Hence they won’t care about collaborating with QRI if it is implied that the computational properties of phenomenological mind states must be reverse-engineered. One cannot blame them, it’s dizzyingly daunting to consider. But an information processing efficient metal acoustics-inspired brain activity model and with nice things like QRI valence formalism falling into place could be much easier to pitch. Just don’t call the CDNS-emergent utility measure anything resembling psychology terms like core affect… 😉


Letter IX: On Valence as a Currency Within the Nervous System

[commenting on the video about Zero Ontology:]

A reflection: It’s interesting the way Isaac Luria, during years of meditation, came up with an “inverse” view of the way the universe was created, by subtraction from a mass of infinite potentiality (which corresponds to maximum symmetry) rather than by addition of things to an emptiness by an unexplainably pre-existing divine creator agent. Lurianic mysticism has been a strong inspiration for pantheism and atheism, and even how to think about information. A nice example of how introspection can give new clues for how to better understand the universe. An isomorphism between fractal patterns in consciousness and fractal patterns in the multiverse generator perhaps. One could argue that Luria discovered symmetry breaking by meditating. Pretty cool!

While thinking about STV […] we tried to see if there are some more arguments for STV which make sense. So we went to the Less Wrong website. Now that’s a crowd that ignores qualia but they are big on economics and system dynamics.

Found this potentially useful: Evolution of Modularity by johnswentworth.

Life exploits the possibility space of “choreography and catalysis”. It organizes pre-existing physics & chemistry phenomena into a landscape of multiple optimization attractors. Expect modularity at many levels. Certainly also within brains. Economies accomplish the same thing as life does. They and life are in a fractally self-similar universe and economies are derived from the activities of life. To accomplish the exploration and exploitation of environments.

But then with brains we have the binding problem and the mind-body problem.

The QRI could argue that a brain can be mathematically modelled as a self-organizing hierarchical system of resonant cavities. There are certain similarities between that and how an economy can be modelled. Money is what solves the binding problem in an economy at the same time as it shapes the activity patterns in the economy. A common currency gives the highest efficiency. Profit/loss is the universal preference measure. It has a positive-negative axis, and it has gradients. Account balances and balance histories (assets, liabilities, contracts, derivatives… all using  money as measure) are the measure of aggregate utility. Preference (in the moment) and utility (longer-term aggregate) form a spectrum with feedback leading to amplification of certain states. Resonances emerge.

Keeping the same currency, fractally, across scales and projective transformations? (image by: Michale Aaron Coleman)

A brain uses long term memory, working memory, and nonconscious processing in a seamless blend. These seem like quite different components but it would be expected that evolution kept the same “currency” throughout as the modularity grew. Think of phenomenological valence as a “common currency” preference measure when it is instantiated in working memory (conscious awareness) and which can also “tag” the long term memory  “bank balances” with some marker for immediate reaction along an attraction/avoidance axis which is there full blown the instant the long-term memory is transferred into working memory. The search process by which this happens must aggregate that marker as the search happens, and adjust this continuously as the final result stabilizes into the resonant patterns of working memory. Static, distributed long-term memory, feedforward signaling, feedback amplification – all need a common currency for speed and even workability. It should also be considered much more parsimonious if proto-conditions exploitable by biology are clearly apparent in the physics of nonliving systems. All that happens in living organisms should be taken to be physics and not metaphysics, as a matter of Occam’s razor.

It is hard to come up with anything more elegant than a measure of symmetry as the common currency of preference used in brains. This can act as modifier or transform on information-bearing states in brains. It is flexible thus perfect for learning. You can transform back and forth in gradients of strength and still preserve the information the preference “is about”. Aggregation of the preference measure across the fractal activity spectrum and across time builds a utility measure out of the preference measure. Of course if this happens above some breaking point you can end up with things like PTSD again and again reiterating awful dissonance and recurring memories of trauma. (We may regard economies as more fragile and being simpler than minds but there could be useful parallels between how things can go wrong in economies and how they can go wrong in psychiatric disorders.)


Letter X: On Parametrizing Phenomenology

Parametrizing phenomenology [see entry #2 here] can be to psychology and cognitive science what parametrizing astronomy data is to cosmology. But unlike cosmology which although intellectually inspiring does not produce immediate spinoff of down to Earth applicability, parametrizing phenomenology does, in the most important way possible, since it can be of direct benefit in diagnosis and treatment of pain conditions. And further on of psychiatric conditions as well.

There is inertia due to the preconceived and on closer inspection ridiculous notion that outer space is accessible to scientific formalization while phenomenology space is not. What makes things modelled to be light years away intrinsically more “accessible” than direct experience in the here and now? In both cases there are patterns to it and patterns can be parametrized.

Recalling the Yudkowsky alignment difficulty arguments. Imagine a mathematically reasoning superintelligence which is not a pure replicator and which starts out with a loosely defined goal of caring about life. It would quickly find out that what you can measure you can manage, there would follow phenomenology parametrization and so on, until instrumental goals were formulated which would likely be in fact aligned but with the arguments given by David Pearce rather than MIRI. With some probability the superintelligence then uses clever tricks to “manipulate” people into being at least as concerned about pain and fear in insects (and beyond…) as in mammals (humans included as one of the mammal species). From the point of view of the AI alignment community that could be a failure mode. But what the superintelligence did was simply to solve the alignment problem for human beings. Since humans do not yet realize that valence is a universal thing and that it is the “ground truth” value measure of the universe, so to follow the valence wherever it leads is to work towards being value aligned.


[While watching What is Consciousness? (Debate with Christof Koch, Bernardo Kastrup, and Rupert Spira 12/11/2021) I couldn’t help it but pay attention to Kastrup’s book shelf:]

[Knowing that Anders and Maggie are huge fans of The Hitchhiker’s Guide to the Galaxy, I sent them the above screenshot. Here is what they replied:]

Letter XI: Douglas Adams

Elon Musk once said that the Hitchhiker’s Guide to the Galaxy is the best philosophy book ever. Unfortunately Douglas Adams passed away before he had the chance to turn the insight “Omnis res animus est” into comedy. 

🐁
🐀

Blue and gold as heraldic tinctures can symbolize truth and wisdom. These would be nice ingredients in a superintelligence. When Yudkowsky says that the appearance of a superintelligence would mean we are all doomed, he is in some sense correct yet very much not at all nuanced. What is true is that the superintelligence would decide that a whole lot about the world needs to be changed quite drastically. Look, you don’t have to be a superintelligence to realize that. You can be, for instance, David Pearce. No wonder that “superintelligence alignment” in a solidly conservative fashion as in “don’t make any changes other than merely cosmetic ones”, is impossible. Let’s say the current world order and the Darwinian mechanisms of the biosphere cannot possibly be attractive to preserve by a superintelligence if it (qualia-)computes truth and wisdom. It would discover the universality of valence, find open individualism to be the Schelling point of all Schelling points, and so on. In contrast, an imaginary (hopefully impossible) superintelligence which computes by a non-qualia yet highly efficient mechanism, may in fact be able to learn any arbitrary utility function and be destined to converge on the scary instrumentalities dictated by Darwinian fitness competition. A pure replicator.

There are some possible psychedelic references in the Hitchhiker’s Guide. Frogstar, and the hilarious part frogs play in the answer to the question, seem like it may not be a coincidence that the total perspective vortex gives people the worst possible 5-MeO-DMT-style trip (becoming exposed to the infinity of the universe) when the set and setting are the way they are designed to be for the purpose of punishment, but the opposite happens to Zaphod Beeblebrox who enters the version located in a simulated universe made for him. (Set and setting are, or become, mental simulations).

The self-navigating qualiagrams goofiness is meant to have a seriously useful side, which is that at this very moment there are such qualia bundles transported around internally inside our brains. Some are positive and you can have them grow and mature into wonderful mind states. They like it when they are allowed the room to grow, and will spontaneously choose to do so but you have to let them. These are like our mind symbionts. But some are negative and may more aggressively tend to grow, a bit like mind parasites. Those you can hit with metta. You can with practice train them to find their own way to the recycling bin of loving kindness. It works great if you stop focusing on the semantic content and instead go for phenomenal character. Cultivate an image of thoughts as little entities with the preference of wanting to feel better rather than worse, and having the power to adjust their path inside the mind so they can move towards melding with a reservoir of kindness which gets more filled up as it kindly absorbs the sad ones and gives them love. So, love as having the property that the more you give the more you get, works not only socially between people but also internally within the minds of people.

The Supreme State of Unconsciousness: Classical Enlightenment from the Point of View of Valence Structuralism

The following is an exchange of text messages with Roger Thisdell, a 26 year old accomplished meditator. He claims that this year he finally broke through into abiding in what he describes as an entirely new category of experience that matches the descriptions of classical Buddhist 4th path.


For context, Daniel Ingram of Mastering the Core Teachings of the Buddha fame describes 4th path as:

1) Utter centerlessness: no watcher, no sense of a watcher, no subtle watcher, no possibility of a watcher. This is immediately obvious just as color is to a man with good eyesight as the old saying goes. Thus, anything and everything simply and obviously manifests just where they are. No phenomena observe any others and never did or could.

2) Utter agencylessness: meaning no agency, no sense of doing, no sense of doer, no sense that there could be any agent or doer, no way to find anything that seems to be in control at all. Whatever effort or intent or anything like that that arises does so naturally, causally, inevitably, as it always actually did. This is immediately obvious, though not always the forefront of attention.

3) No cycles change or stages or states or anything else like that do anything to this direct comprehension of simple truths at all.

4) There is no deepening in it to do. The understanding stands on its own and holds up over cycles, moods, years, etc and doesn’t change at all. I have nothing to add to my initial assessment of it from 9 years ago.

5) There is nothing subtle about it: anything and everything that arises exhibits these same qualities directly, clearly. When I was on the third path, particularly late in it, those things that didn’t exhibit these qualities were exceedingly subtle, and trying to find the gaps in the thing was exceedingly difficult and took years and many cycles. I had periods from weeks to months where it felt done and then some subtle exception would show up and I would realize I was wrong yet again, so this is natural and understandable, and if someone claims 4th as I define it here and later says they got it wrong, have sympathy for them, as this territory is not easy and can easily fool people, as it did me many, many times over about 5 years or so. However, 4th, as I term it, ended that and 9 years later that same thing holds, which is a very long time in this business.

There are other aspects that may be of value to discuss at some other time, but those are a great place to start for those who wish to claim this. If you truly have those, then perhaps we can talk about a few other points that are less central and essential.


[Links added to aid reader’s comprehension – lightly edited for clarity]

In the beginning… Roger joined a private group where we discuss consciousness and started to get familiar with the vocabulary of the Qualia Research Institute (e.g. discussing meditation in terms of valence). He then posted this video, which caught my attention:

Pleasure does not exist how you think it does (positive valence explained as an anti-phenomenon)

Where he claims that “Pleasure as a positive, as an actual added experience, does not exist. It certainly does not exist how a lot of us think it does … [whereas] negative valence experiences do exist as contractions.

Based on that very interesting video, I decided to invite him to Phenomenology Club (a private gathering where we discuss exotic states of consciousness and try to make sense of them in a think-tank fashion – see Healing Trauma with Neural Annealing).

Conversation

Roger: 

Andrés! This is Roger Thisdell […]. Thanks for giving me your number.

Do add me to the Phenomenology Club. That sounds like my jam! Cheers!

Andrés:

Excellent! Will do! 🙂

[…time…]

Roger

Hey Andrés, it was great to hang out online last night and hear your explanations. A bunch of you are really elite thinkers. I’m inspired to learn how to speak more of your qualia language.

I would love to get into the topic of paradises with you. You seem to really sing their praise.

I said yesterday that I hold the view that actually what is most desirable is just the elimination of negative valence. As someone who frequently has cessations (when consciousness blanks out for a moment) where there is no subjective experience (no negative, no positive valence) in my book this is good enough. My thinking is also informed via complete ego death experiences in which there is still consciousness but no judgement on any part of experience (bad or good). At a local individual level these are the most desirable states. Out of all the states I have experienced (including bliss trips, jhanas, 5-MeO, MDMA, staring into the eyes of a lover without insecurities, laughing fits 🤣) if I had to choose a state to be in permanently it would either be cessation or ego death. I may have curated my brain too much to a Buddhist view and my level of emptiness insight is well entrenched, so that it is hard for me to really believe the ultimate good is to keep the cosmic consciousness party going and fueling it with positive valence.

I think that while consciousness is online we better make the best out of it and try to exist in as few low negative valence states as possible and help all sentient beings with this as well; all the while the positive valence that comes along is merely instrumentally valuable, like a compliment or added bonus.

For example if you are hungry it is nice to eat something tasty. But if you were never hungry in the first place then who cares how tasty something is – don’t need it 💁‍♂️ (this may be my strongly consolidated non-attachment showing).

I guess what I’m really asking is: can you convince me to intrinsically care for paradise states? I do believe I have experienced what you are referring to as paradise states, but maybe I just have too much non-attachment for them to think they are the goal/prize.

(apologies for being long-winded 🙏)

Andrés:

Perhaps:

  1. You lost the ability to get excited about future experiences. You learned this because you were taught and you practiced techniques that associate being excited about the future with dukkha. Alas, the hedonic theories around the time of Buddha were incomplete and as a consequence a lot of the claims and teachings underfit reality (meaning that they generalize too much). In contrast, it turns out that there are a manifold of ways of experiencing excitement about the future in an epistemologically clear way and no delusions. More so, with that orientation one can see more clearly larger parts of the state-space of consciousness as one is not inhibiting them. I know you have experience with high valence states. But I suspect you have deconstructed a lot of the microcognitive apparatus that allow the insights coming from the reality of their existence from propagating across the entire nervous system.
  2. Just as lack of awareness about e.g. cluster headaches phenomenology can give you the impression that reality has no stakes, so does acute lack of access to the ultra-positive realms. I think for many, Buddhism has a certain effect in how one conceptualizes such experiential realms after the fact that perhaps is not quite in tune with how they truly were. Interestingly, one could here examine Buddhism as an aesthetic itself, and renunciation as a kind of Soulmaking, where under the hood one is still pursuing a kind of high-dimensional meaning qualia of positive valence. Which takes me to:
  3. Rob Burbea’s Soulmaking talking about how exploring not exhaustively breaking down dukkha always but letting a bit of e.g. Eros/passion for reality opens up new ways of seeing that recontextualize Buddhism. Not that we shouldn’t get rid of dukkha, of course. But it’s good to see the underlying aesthetic influences on how one generalizes about reality based on one’s experience.

What do you think? 😄

Thank you for joining! And also for sharing your thoughts. 🤠👌

See: Soulmaking part 1, part 2.

Roger:

Ah Andrés, so many thoughts 🙈

First of all, I am so impressed with Burbea. His lectures were incredibly useful for me while learning the jhanas. And now I’m picking through his book ‘Seeing That Frees’.

I think his ontology and how he builds on Buddhism is sophisticated and gorgeous.

Reminds me of a remark about Hemingway, by his grandson – he quit journalism to dedicate himself to fiction because he was more interested in truth than facts. I relate this to Soulmaking in a way.

I love his notion of skillful fabrication. But it seems like it’s a compromise in a way. We can’t fully live without self, and thoughtforms, and conceptual frameworks, and so, while we are alive and have them, let’s learn to use them skillfully/beautifully. I’m on board! 🚂

Re your 2nd point: I would add that a lack of awareness of the existence of cessations, or Nirodha, or ego death experiences is another topographical blind spot which prevents people from making a more comprehensive assessment of what is most desirable. (I know that many people who say they’ve experienced ego death, when I enquire about it, it turns out to be more of just a partial ego loss experience, and not the full annihilation). I suppose we really need those who have deep expertise in bliss states and dukkha-less/unfabricated states to compare and contrast.

For what it’s worth, and to give you more a sense of my bias, I would claim to be someone who has explored a wide range of state-spaces: from suicidal depression, to psychosis-like damnation bad trips, to K-holes, to peak experiences, and now as of 21st of May [2021] I’m claiming Frank Yang-style MCTB [see: Scott Alexander’s book review] 4th path permanent abiding in centreless consciousness (IDK what that says about my nervous system and fully propagating insights as you mentioned).

Hands down 🙌, this is the best shift in my life that has ever taken place without a doubt (I thought stream entry was good, but this is another magnitude). My hedonic set tone is persistently so high. I’m often walking around smiling for no apparent reason. 11/10 I recommend this.

And 4th path gets you an ability to adopt a new perspective where you simultaneously see the Yin and the Yang and vice sera (emptiness is form and samsara is nirvana). It’s all one place, there is not out. All the while, still we quite obviously make value judgements between states. I know you speak of hellish corners of consciousness that shouldn’t be touched. And so, although we can/should adopt flexibility of perspectives on aesthetic frames (as Rob speaks about, which is helpful) and see value in many different views as best as we can… must we still do the hard job of really judging what is best? What is most desirable? (to talk from a metamodern perspective).

Ultimately, I still come down on: lights out unconsciousness tops everything 🤷‍♂️ [emphasis mine]. Getting all beings to Parinirvana would objectively be preferable for all beings rather than keeping the play going – if such a plan is possible or sensible or sensical even.

It’s funny though, at some point I think it may just come down to some split difference in intuition among people (perhaps that difference can be reconciled somehow). For me this was apparent when I hear from Kenneth Folk vs. Culadasa. Kenneth holds antinatalist sentiments (or he did when I emailed him a couple of years ago and actually asked him) which speaks to a siding with a belief that there is an asymmetry of weighted value between negative and positive valence. While Culadasa seems to emphasize the joyous journey and adventure of life, which may speak to an opposite weighting in favor of the positive valence being worth the negative valence that comes along with it. Certainly not all spiritual roads lead to Rome.

I am very open to the idea that I am missing something though, and I may just need to be led by the hand like a child to these heaven realms for me to change perspective 😇😂

Thanks for engaging, this is fun!

Andrés

Thank you for engaging! This is super interesting! Let me think about what else I can say 🙂

[…time…]

Total valence vs. pureness of valence: see Principia Qualia pg. 41. It could be that during cessations consciousness disappears and the state literally does not exist in any way. But the states immediately before and immediately after do and have at least a tiny bit of information so they are mixed valence states. Yet, perhaps they are massively positive valence on net.

An alternative view is that unconsciousness is still ‘real’ in a way, in which case we could think of it as consciousness but with no content whatsoever. But it’s still there. The analogy would be like combing a vector field in a torus. Most states have the vector field collide with itself and therefore feel less than perfect valence (due to [the Symmetry Theory of Valence, aka.] STV). Only when the field is completely combed without any self-collisions (which would not be possible in a sphere) you get perfect positive valence. And although there is no information encoded in the field, it still exists just as it did before. There’s just nothing to report.

In that case paradise could actually still exist. Meaning, higher and more refined versions of this kind of experience. In particular, we could look for other mathematical objects where the field can also be combed perfectly. They would then be strangely a different kind of ‘unconsciousness’ perhaps capable of fitting more energy and higher dimensions. Still, they would have maximum positive valence.

What do you think?

Oh, I also forgot if I’ve asked you whether you’ve tried 5-MeO-DMT and how it compares to your new baseline.

Images from Michael E. Johnson’s Principia Qualia

Roger

Ah, yes, I see the kind of framework you’re thinking from now – anti-symmetry, symmetry, and asymmetry.

From Principia Qualia pg. 39: [paraphrasing] “…if we take our hypothesis and apply it to IIT, and then we attempt to maximize pleasure/symmetry, consciousness/[phi] drops very rapidly.”

All the way to the point that maximum pleasure entails no consciousness??? [emphasis mine]

I don’t have a lot of experience with 5-MeO. I only did it once at about a 6mg range.

My impression of 5-MeO was that it had a visual brightening effect somewhat similar to the 4th Jhana. And there was that psychedelic mirroring effect with eyes open. It also had the reduction of conceptual understanding that comes when you get into 8th [Jhana]. I interpret that as a significant down-regulation in top-down information processing??

5-MeO has the sense that it’s going somewhere, moving towards something, while the effects build and then dissipate. Like it’s growing into something (I guess this is before a peak breakthrough – which I didn’t have).

My current consciousness abode isn’t going anywhere. There isn’t a sense that things are building towards something. It has a forever ‘this is it’, locked-in quality. Like a somewhat superposition of emptiness and fullness simultaneously. (Before 4th path I always felt like I was flickering between form and emptiness, now the two cohabitate the experiential space at the same time).

5-MeO also seemed very hedonically volatile; like any subtle thought or movement could disrupt the peace.

Meanwhile my current state is super unperturbable. In the past 2.5 months I haven’t found something that has rocked my well-being.

A couple of weeks ago I listened to an interview of a North Korean defector tell her story of starvation and human trafficking and for a good 30 minutes I was crying at this tragedy. But it was crying from a place of still really high well-being. I didn’t feel like I was suffering and I didn’t mind that crying state at all. (Which is quite weird, I suppose).

In my normal state now, there are no more papañca attacks. Thoughts don’t capture the mind like they used to.

And another thing I love about this new state is that I still have all my cognitive functions intact and I can operate in the world totally normally – which can’t be said about being on 5-MeO.

I feel super sober; while on 5-MeO I don’t believe you do (if I remember correctly).

I would say I prefer my new baseline to what I experienced on 5-MeO because of the lack of volatility and practicality of still having my intellect on hand, all the while with the constant sense of ‘this is it’ and high, high well-being.

[…time…]

Roger and Andrés have a video call

We discussed a number of things: his meditation journey, his thoughts on various philosophies, exploring QRI frameworks, and his interest in music. Curiously, Roger said that unlike other people who spend a lot of time in meditation healing traumas and processing past experiences, he was able to largely just focus on progress on the path. This, along with a very rigorous and consistent practice, is why he got to where he is at so early in life (26 years old).

One of my main interests in the discussion was to flesh out how 4th path states/traits and the Symmetry Theory of Valence (STV) were connected. If I recall correctly, there were three main ideas connected to this topic I shared with him:

  1. Discussing the “levels of consciousness” experienced on a psilocybin trip and the way they might mirror some of Frank Yang’s descriptions of the levels of consciousness on the path to awakening, 
  2. A model of equanimity I’ve been developing where impedance matching is a key ingredient, and
  3. The difference between a “recipe” of a state or transformation of consciousness and its “review”

Let’s briefly elaborate on these topics.

(1) Frank Yang talks about undergoing a meditative process with the following stages: (a) standard sense of self, (b) awareness of awareness, (c) God/Oneness/Being/Non-Duality/Self, (d) Emptiness/Non-Beng/Uni-Locality, (e) Neither Being Nor Non-Being, and finally (f) Enlightenment.

(source)

What makes his descriptions so incredible is that he provides very raw and unfiltered phenomenological accounts of the process without really trying to force them into any pre-existing framework. From the point of view of the mission of QRI this is very valuable. In particular, it allows us to examine his process of transformation with the framework of Qualia Formalism: we ought to ask, not what kind of spiritual/mystical/transcendent process is going on here (which will certainly take us nowhere), but rather, wonder if we can cast his descriptions in terms of *structural changes to the field of awareness*. For example, Frank talks about “the screen of God” that becomes apparent in (c), where waves of energy seem to travel without resistance across one’s experiential field. He also talks about phase transitions (similarly to Shinzen Young, he talks about a process of liquefaction and gasification of the field of awareness). If, as we believe at QRI, valence is a structural property of experience, these transformations would have profound effects on one’s sense of wellbeing. So, the reason why “the screen of God” is a profound experience is not because you literally merge with a divine being (which might not be possible if we assume indirect realism about perception), but because the field of awareness is now in a phase that allows an entirely new level of efficient stress dissipation.

I shared with Roger some details from a particularly interesting psilocybin trip report that described rapid phase transitions between (what appears to be) several of the levels Frank describes. In particular, “the screen of God” state seems to have the capacity to stresslessly locate sensations without generating reverbarions with a represented “small self to which those sensations belong”.

(2) In turn, this led to discussing a new model (we haven’t really touched upon in QRI publications yet, but which is coming) of equanimity based on experiences I had during a two-week retreat earlier this year (see: Buddhist Annealing). This model has at its core the idea that equanimity is a mental tool that increases impedance matching between nervous system harmonics. Ask yourself: why is it that when you pluck a guitar string it sounds louder if it is connected to a guitar? It is not, as many would think, that the “resonance box amplifies the sound” (for where would the extra energy come from?). Rather, the energy is the same; what changes is the speed at which it is discharged! The resonance box vibrates and dissipates the energy of the string much faster than the string could on its own (as an aside, this is exactly why you can sustain a note for so much longer in an electric guitar). We could thus postulate that a lot of inner dissonance comes from resonance in the nervous system that has no means of dissipating its stored stress. To an extent, this is because involuntary subliminal contractions in our nervous system compartmentalize and modularize its components. Equanimity is the practice of relaxing those contractions, and thus slowly allowing the nervous system to undergo a search process where it finds structures that can resonate with the stored stress, and in turn allow it to dissipate faster. More so, over time, you entrain (and rewire!) the nervous system to become highly efficient at stress-dissipation. Dissonance is still there, but it “unfolds” and gets “metabolized” so fast that it barely counts as suffering. Highly annealed nervous systems are powerful stress-dissipation engines!

(3) Finally, we also discussed the idea that there is a distinction between the “recipe” of a state of consciousness and its “review”. A recipe is the steps you take in order to achieve a certain state (or transformation) of consciousness. A review is instead an account of what the resulting state feels like. Just as the instructions for baking a cake are quite different from a Chef’s review of what the resulting cake tastes like, we can expect that meditation instructions (e.g. focusing on the three characteristics) will not necessarily reflect the nature of the transformations of consciousness that result from them. Thus, while a lot of the meditative path is nominally about “renouncing” the pursuit of high-valence states of consciousness (and thus avoid the pleasure paradox), the result is nonetheless a state of consciousness that is high-valence in nature! Paradoxical? I don’t think so. The confusion is merely the result of conflating recipe and review.

Thus, we can still apply valence theories to states of consciousness that are allegedly beyond valence. Frank Yang, for example, seems to resonate a lot with STV. See his December 2020 interview at The Stoa. There (and in other videos) he describes “God mind” consciousness as a very positive experience, which is very symmetrical but not perfect. But his true awakening is perfectly symmetrical (in the realm of space, observer, and sense of time, even if not in content). His experience became like a “hologram that has no center”. Quote:

“Have you seen those illustrations of a sphere or a circle, where one point connects to all of the other points? […] if you wanted me to describe my day to day, moment to moment, experience, well, it’s pretty symmetrical. As in, there is no center to experience. There is hearing but no hearer; there is just the seeing, there is no seer; on thinking there is just thinking and no thinker. It’s not, like, processed or filtered through a subject in the center. And it’s very immediate in the sense that all of the sensations, all 360 degrees, are synched up to themselves, without any delay, 24/7. And all the sensations, where there is body, you know sight, sound, thoughts, emotions… they are all on equal footing to each other […inaudible…] in symmetry, and that is for me an aesthetic experience. I would say a suffering mind is a mind that isn’t symmetrical. If your mind is asymmetrical, it means it’s defiled somewhere. So for me aesthetics runs in all different kinds of domains, not only on the perceptual domain, not only on the visual aesthetics domain, but even on the emotional and how you think.”

Yes, God Mind (left) is good, but have you tried no-self (right)? It is so much more symmetrical!

As we’ve discussed before, the homogeneity of phenomenal space and time might be a very large component of what accounts for positive valence. And what Frank is describing here suggests that’s the case. Disturbances in the attention field lines and the saliency of specific components of a mind can break the underlying symmetry of the phenomenal space and time of the resulting experience. Anxiety, for example, in this paradigm is described as unpleasant because it involves the bubbling up of low-level prediction errors causing “attention pinches” across your experience, and thus disturbing the free-flow of energy that would exist in a homogeneous field. Prediction errors are not inherently unpleasant; they are unpleasant only to the extent that they cause asymmetries in your field of awareness!

Frank Yang also says that his big awakening felt like a “quantum jump”. It makes sense that a strong anti-fragile attractor for a new network topology would be self-reinforcing (a new lowest-energy state, metaphorically speaking, perhaps akin to a false vacuum collapse inside one’s mind!). Again, this is all very compatible with valence structuralism, if not STV.

Roger said that he will have to think about all of this. In the meantime, he shared with me some (amazing!) pictures he made to illustrate how his field of awareness has been transformed with meditation over time. Like Frank Yang, he identifies several discrete phase transitions. These are: (a) standard perception, (b) The Witness, (c) Big Mind, (d) No Self, and finally (e) No Self & Centreless Awareness (4th path!):

[…time…]

Roger

[uploads this video – Jhanas 1-9 Experienced and Described In Real Time]

[…time…]

Roger

Considering more what you said about impedance matching and adding resonance to experience:

Perhaps this is merely an analogy, but still: consider the tautness of a spider’s web. If a fly lands on it, at one part, the whole web will shake and the energy will transfer throughout in such a way that the spider can locate where on the web the fly landed. If the web is too taut then the energy of the fly landing won’t dissipate far enough for the spider to receive the information. However, if the web is too slack the fly could just break the structure of the web.

It might be interesting to consider why spiders build webs with a centre point and not as a straight or criss-crossing lattice.

So to relate this to consciousness and metabolizing stress… I would say my consciousness now feels like it’s more taut and lattice-woven rather than spider web-shaped with a middle [emphasis mine]. So this means when a stress point is activated somewhere in the experiential space, its energy doesn’t ripple as far out as it would have before, thus not being as disruptive.

And if we aliken the spider on the web to the epistemic agent, if he is situated on one spot and for all goings-on on the web to be known their information must travel to him, then the web must be not too taut so that all the ripples can reach him and he knows what’s going on. The problem with this set-up is that it means that knowing requires instability.

However, if we do away with the spider (a single point considered the epistemic agent) and make it so that the knowledge is attributed to the web itself, then the web can afford to be much more taut/less shaky/more robust, causing less negative valence.

So in some way I could say my experience (centerless consciousness) is more taut in this way, but this tautness doesn’t feel rigid or stiff, but rather very airy.

Indra’s net can have too much slack in it, if it’s not sewn together tightly and uniformly.

Pre-Awakening: The mind uses a fictitious “self-as-epistemic-agent” in a field of awareness that has slack and vibrates in unpleasant ways in the process of integrating information. The field of awareness relies on a network topology that is suboptimal for efficient stress dissipation.

Post-Awakening: The mind lacks any kind of center or self-as-epistemic-agent. The field of awareness is tout and extremely efficient at stress dissipation. The network topology has permanently changed to a far more symmetrical and regular configuration.

[…time…]

Roger:

Roger talks with Brendan Graham Dempsey: watch video here. He explains in more detail the spider web metaphor at 34:44.

[…and then in an email later…]

Roger:

Just for interest’s sake, and I don’t know if this bears any significance, but I’m ambidextrous by the way.

I know symmetry plays a major role in your hypotheses of valence and such.

In some way, I have thought that not having such a prioritization and weightiness to just one side of the body has balanced out my experience and perception (perhaps more than others), I’m not sure.

R


(As of the 23rd of November 2021, Roger states that he continues to be in the blissful state of centreless consciousness)


Commentary by Andrés, after the fact:

This conversation (and further exchanges I may share in the future) has reinvigorated my quest to describe states (and transformations) of consciousness in terms of changes to the network topology that underlies our field of awareness. Enlightenment might be described in “mystical” ways, but this could be simply due to lack of an adequate formal conceptual framework to make sense of it. But perhaps STV, impedance matching, and efficient stress dissipation through radical network topology reorganization without compromising self-epistemics could take us much further than before in this quest.

Also, if Roger was able to achieve these transformations at the tender age of 26, what is stopping the rest of us from doing the same?

Perhaps, what Marcin Kowrygo says is true: “Techno-boosted Arhatship: The rest is commentary”. (See also this fun story about enlightenment in Slate Star Codex). 

If I were to add one thing to the wish-list, I’d say (in unison with people like Nick Cammarata and David Pearce): if we could have access to MDMA-like states of emotional wellbeing and empathy on tap, that would be fantastic (for many reasons). Plus, non-addictive real pain relief might very well be right behind the corner. So to revise our (admittedly cartoonish and partial) wish-list for the medium-term future of sentience: “MDMA-like emotional palette, non-addictive pain relief, and physiological Arhatship: The rest is commentary”. See you there, my friends!

Happy Thanksgiving Everyone (including the Turkeys, of course)!

On Dark Rooms, Jhanas, Ecstasy, and the Symmetry Theory of Valence

I recently had a chance to talk with Scott Alexander of SSC and ACX fame at a Berkeley meetup this past summer. He’d been watching my videos and had some questions for me. In particular, he had questions about how literally we took the Symmetry Theory of Valence (STV), and whether the counter-examples he had in mind really went against the theory, or were perhaps also explained by it in non-obvious ways. Afterwards, he sent me a draft of his Jhanas and the Dark Room Problem post for me to preview before he published it. I had a look and offered some clarifications in case he wanted to discuss these ideas more deeply. Just a couple days ago he published it. Seeing that the topic could be explored much more deeply, I then asked him if he was ok with me posting (a lightly edited version of) the email I sent him. He said, “of course”. Thus, you can find it below, which I recommend reading after you read his post in ACX.

Note: For people mostly curious about how STV deals with harsh artforms e.g. death metal and Japanoise, we recommend reading Harmonic Society, an article we published in Art Against Art which explains how all kinds of exotic artforms ultimately cash out in (often counter-intuitive) valence effects via messing with the energy parameter and kick-starting cycles of neural annealing (see also “worldview annealing” to make sense of the often outsized effect of transformative festivals in people’s conception of the world). For those extra-curious about psychedelics and the free energy principle, I recommend watching our video specifically on that topic.

Without further ado….


Hi Scott!

Thank you for reaching out! And thank you for the conversation on Saturday. […] Please feel free to post your excerpt, but also I am sharing below information that you can use to edit it so that it is a more accurate portrayal of what we are up to (feel free to quote me below or quote any article or video we have online).

I’ll structure this email in the following way: (1) general clarifications about STV, (2) addressing your excerpt specifically, and (3) some of the meeting notes from our conversation in case you find it valuable to remember what we discussed (or what I can remember of it anyhow).

(1) General Clarifications

The first thing to mention is that the Symmetry Theory of Valence (STV) is really easy to strawman. It really is the case that there are many near enemies of STV that sound exactly like what a naïve researcher who is missing developmental stages (e.g. is a naïve realist about perception) would say. That we like pretty symmetrical shapes of course does not mean that symmetry is at the root of valence; that we enjoy symphonic music does not mean harmony is “inherently pleasant”; that we enjoy nice repeating patterns of tactile stimulation does not mean, well, you get the idea…

The truth of course is that at QRI we really are meta-contrarian intellectual hipsters (you know this link of course). So the weird and often dumb-sounding things we say are already taking into account the criticisms people in our people-cluster would make and are taking the conversation one step further. For instance, we think digital computers cannot be conscious, but this belief comes from entirely different arguments than those that justify such beliefs out there. We think that the “energy body” is real and important, except that we interpret it within a physicalist paradigm of dynamic systems. We take seriously the possible positive-sum game-theoretical implications of MDMA, but not out of a naïve “why can’t we all love each other?” impression, but rather, based on deep evolutionary arguments. And we take seriously non-standard views of identity, not because “we are all Krishna”, but because the common-sense view of identity turns out to, in retrospect, be based on illusion (cf. Parfit, Kolak, “The Future of Personal Identity“) and a true physicalist theory of consciousness (e.g. Pearce’s theory) has no room for enduring metaphysical egos. This is all to say that strawmanning the paradigms explored at QRI is easy; steelmanning them is what’s hard. I trust you can make a Titanium Man out of them! 🙂

Now, I am indeed happy to address any mischaracterization of STV. Sadly, to my knowledge very few people outside of QRI really “get it”, so I don’t think there is anyone other than us (and possibly you!) who can make a steelman of STV. My promise is that “there is something here” and that to “get it” is not merely to buy into the theory blindly, but rather, it is what happens when you give it enough benefit of the doubt, share a sufficient number of background assumptions, and have a wide enough experience base that it actually becomes a rather obvious “good fit” for all of the data available.

For a bit of history (and properly giving due credit), I should clarify that Michael Johnson is the one who came up with the hypothesis in Principia Qualia (for a brief history see: STV Primer). I started out very skeptical of STV myself, and in fact it took about three years of thinking it through in light of many meditation and high-energy/high-valence experiences to be viscerally convinced that it’s pointing in the right direction. I’m talking about a process of elimination where, for instance, I checked if what feels good is at the computational level of abstraction (such as prediction error minimization) or if it’s at the implementation level (i.e. dissonance). I then developed a number of technical paradigms for how to translate STV into something we could actually study in neuroscience and ultimately try out empirically with non-invasive neurotech (in our case, light-sound-vibration systems that produce multi-modally coherent high-valence states of consciousness). […]

For clarification, I should point out that what is brilliant (IMO) about Mike’s Principia Qualia is that he breaks down the problem of consciousness in such a way that it allows us to divide and conquer the hard problem of consciousness. Indeed, once broken down into his 8 subproblems, calling it the “hard problem of consciousness” sounds as bizarre as it would sound to us to hear about “the hard problem of matter”. We do claim that if we are able to solve each of these subproblems, that indeed the hard problem will dissolve. Not the way illusionists would have it (where the very concept of consciousness is problematic), but rather, in the way that electricity and lightning and magnets all turned out to be explained by just 4 simple equations of electromagnetism. Of course the further question of why do those equations exist and why consciousness follows such laws remains, but even that could IMO be fully explained with the appropriate paradigm (cf. Zero Ontology).

The main point to consider here w.r.t. STV is that symmetry is posited to be connected with valence at the implementation level of analysis. This squarely and clearly distinguishes STV from behaviorist accounts of valence (e.g. “behavioral reinforcement”) and also from algorithmic accounts (e.g. compression drive or prediction error minimization). Indeed, with STV you can have a brain (perhaps a damaged brain, or one in an exotic state of consciousness) where prediction errors are not in fact connected to valence. Rather, the brain evolved to recruit valence gradients in order to make better predictions. Similarly, STV predicts that what makes activation of the pleasure centers feel good is precisely that doing so gives rise to large-scale harmony in brain activity. This is exciting because it means the theory predicts we can actually observe a double dissociation: if we inhibit the pleasure centers while exogenously stimulating large-scale harmonic patterns we expect that to feel good, and we likewise expect that even if you activate the pleasure centers you will not feel good if something inhibits the large-scale harmony that would typically result. Same with prediction errors, behavior, etc.: we predict we can doubly-dissociate valence from those features if we conduct the right experiment. But we won’t be able to dissociate valence from symmetry in the formalism of consciousness.

Now, of course we currently can’t see consciousness directly, but we can infer a lot of invariants about it with different “projections”, and so far all are consistent with STV:

Of special note, I’d point you to one of the studies discussed in the 2020 STV talkThe Human Default Consciousness and Its Disruption: Insights From an EEG Study of Buddhist Jhāna Meditation. It shows a very tight correspondence between jhanas and various smoothly-repeating EEG patterns (including a seizure-like activity that unlike normal seizures (of typically bad valence) shows up as having a harmonic structure, but does not seem to have a direct conscious correlate – still worth mentioning in this context). Here we find a beautiful correspondence between (a) sense of peace/jhanic bliss, (b) phenomenological descriptions of simplicity and smoothness, (c) valence, and (d) actual neurophysiological data mirroring these phenomenological accounts. At QRI we have observed something quite similar studying the EEG patterns of other ultra-high-valence meditation states […]. I expect this pattern to hold for other exotic high-valence states in one way or another, ranging from quality of orgasm to exogenous opioids. 

Phenomenologically speaking, STV is not only capable of describing and explaining why certain meditation or psychedelic states of consciousness feel good or bad, but in fact it can be used as a navigation aid! You can introspect on the ways energy does not flow smoothly, or how the presence of blockages and pinch points make it reflect in discordant ways, or zone in on areas of the “energy body” that are out of sync with one another and then specifically use attention in order to “comb the field of experience”. This approach – the purely secular climbing of the harmony gradient – leads all on its own to amazing high-valence states of consciousness (cf. Buddhist Annealing). I’ll probably make a video series with meditation instructions for people to actually experience this by themselves first hand. It doesn’t take very long, actually. Also, apparently STV as a paradigm can be used in order to experience more pleasant trajectories along the “Energy X Complexity landscape” of a DMT trip (something I even talked about at the SSC meetup online!). In a simple quip, I’d say “there are good and bad ways of vibing on DMT, and STV gives you the key to the realms of the good vibes” 🙂

Another angle: we can find subtle ways of dissociating valence from e.g. chemicals: if you take stimulants but don’t feel the nice buzz that provides a “working frame” for your mental activity, they will not feel good. At the same time, without stimulants you can get that pleasant productivity-enhancing buzz with the right tactile patterns of stimulation. Indeed this “buzz” that characterizes the effects of many euphoric drugs (and the quality of e.g. metta meditation) is precisely a valence effect, one that provides a metronome to self-organize around and which can feel bad when you don’t follow where it takes you. Literally, one of the core reasons why MDMA feels better than LSD, which feels better than DOB, is precisely because the “quality of the buzz” of each of these highs is different. MDMA’s buzz is beautiful and harmonious; DOB’s buzz is harsh and dissonant. More so, such a buzz can work as task-specific dissonance guide-rails, if you will. Meaning that when you do buzz-congruent behaviors you feel a sense of inner harmony, whereas when you do buzz-incongruent behaviors you feel a sense of inner turmoil. Hence what kind of buzz one experiences is deeply consequential! All of this falls rather nicely within STV – IMO other theories need to keep adding epicycles to keep up.

Hopefully this all worked as useful clarifications. Now let me address your excerpt more specifically:

(2) The Excerpt

The Dark Room Problem in neuroscience goes something like this: suppose the brain is minimizing prediction error, or free energy, or whatever. You can minimize lots of things by sitting quietly in a dark room. Everything will be very, very predictable. So how come people do other things?

The usual workaround is inbuilt biological drives, considered as “set points”. You “predict” that you will be well-fed, so getting hungry registers as prediction error and brings you out of your dark room to eat. Et cetera.

Andrés Gómez Emilsson recently shared a perspective I hadn’t considered before, which is: actually, sitting quietly in a dark room is really great.

Indeed usually the Dark Room causes massive prediction errors (since our model of the world is one where being in a Dark Room is truly not expected!). But these prediction errors feel bad because of the dissonance they induce in our experience (which you can get rid of with drugs or meditation!). If you make the Dark Room an “expected” thing, then eventually it will start feeling great. In fact, something like this happens when you meditate a lot in a dark room and settle in. Alternatively, taking 5-MeO-DMT for the first 10 times can be very disconcerting, as it takes you to “the ultimate void of reality”. It’s surprising and dissonant to “find out” that the void is the ultimate truth (I’m not saying that’s true, just that it feels that way in that state!). But once you’ve done it enough times that you know what to expect, you can in fact receive with two open arms the void of ultimate reality. You learn to expect it and not code it as a prediction error, and then you can deeply, deeply “align” to it, which results in unfathomably positive valence that discharges tons of stored internal stress, the very source of low-level dissonance before the trip (again, STV here fits the data rather nicely). 

The Buddha discussed states of extreme bliss attainable through meditation:

> Secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion (Samyutta Nikaya)

I had always figured that “sensual pleasures” here meant things like sex. But I think maybe he just means stimuli, full stop. The meditator cuts themselves from all sensory stimuli, eg by meditating really hard on a single object like the breath and ignoring everything else, and as a result gets “rapture and happiness born of seclusion”.

The serious meditators I know say this is real, meaningful, and you can experience it after a few months of careful practice. You become really good at concentrating on one stimulus and ignoring all other stimuli, and eventually your brain kind of gets “in tune” with that stimulus and it’s really blissful. They say this seems to have something to do with the regularity or predictability of the stimulus; if you’re concentrating really hard on something, regularity/predictability/symmetry is just viscerally very good, better than anything you’ve felt before.

[….]

Something like regularity/predictability/symmetry is really good. So why doesn’t a metronome make you bliss out? Andrés says it’s because you can’t concentrate on it hard enough. It’s not engaging enough to occupy your whole brain / entire sensorium /whatever.

Exactly, this is true. The one twist I’ll add is that the regularity that matters is not, as I explained above, the regularity of the stimuli, but rather, the regularity of the inner state. In fact, I currently think that we can get a glimpse of the true shape of our consciousness precisely by studying how different meditation objects work better or worse for the purpose of meditative absorption! Indeed, more symmetrical objects are easier meditation objects (cf. QRI can steelman “sacred geometry” ). Likewise, the hallucinations one gets near or close to states of high-absorption are also reflections of our inner shape! (cf. Fire Kasina qualia). 

Symphonies are beautiful, and we intuitively feel like it’s because they have some kind of deep regularity or complicated pattern. But they’re less regular/predictable/symmetrical than a metronome. Andrés thinks this is because they hit a sweet spot: regular/symmetrical/predictable enough to be beautiful, but complex/unpredictable enough to draw and hold our attention. Compare to eg games, which are most fun when they’re hard enough to be challenging but easy enough to be winnable.

Indeed! We need unpredictability in order to disable the boredom mechanism, which prevents us from fully absorbing into patterns (or rather, prevents our experience from shaping itself in a way that perfectly predicts the stimuli – in a way when you reach absorption with a stimuli, you are in fact becoming its “complement” – a shape that can predict it perfectly). An important twist is that prediction errors give rise to energy spikes, and high-energy states of consciousness can give rise to pleasant resonance (think about the bodily euphoria that comes from eating spicy enough hot peppers). Plus, cooling down from high-energy states can lead to euphoric neural annealing (as explained here). In all cases, however, the thing that is the most closely related to valence is the regularity/smoothness of the internal (instantaneous) state, even though there might be other complex dynamics guiding the state from one configuration to another. 

But this sweet spot is the fault of your own inattentiveness. If you could really concentrate on the metronome, it would be even more blissful than the symphony. Emilsson says he’s achieved these levels of concentration and can confirm. I talked to another meditator who agrees metronomes can be pretty blissful with the right amount of (superhuman) focus, although – as per the Buddha quote above – total silence is best of all.

Agreed! An interesting note is that the first time this happened to me, it was not in meditation, but during a sleep paralysis! See: Dream Music where I discuss how a simple tone can sound amazing if you are in the right reverb-filled state of mind. See also: people with anhedonia often report feeling “back to normal” in dreams, and IMO that’s precisely because the neuroacoustic profile of dreams can be very reverb-filled and thus have significant valence effects (see below).

I find this to be an elegant explanation of what the heck is going on with jhanas, more convincing than my previous theory. It’s also a strong contender as a theory of beauty – a little different in emphasis from Schmidhuber’s theory, but eventually arriving at the same place: beauty is that which is compressible but has not already been compressed.

A brief comment here: your “going loopy” theory foreshadows our tracer tool and psychedelic cryptography, where psychedelics seem to activate a “delay overlay” of recent experiences on top of the current one. DMT gives rise to ~30hz loops, LSD to around ~18hz loops, and 2C-B closer to ~10hz loops. We hypothesize that there are a discrete number of serotonin-mediated metronomes that precisely modulate the degree to which experience is fed back to itself with a specific delay. Antidepressants may flatten affect by disrupting these loops, and thus eliminating sources of symmetry for the inner state. People describe the sense of “missing an echo”; quite literally having a more “flat” experience as a result!

Enhanced neuroacoustics (as with psychedelics) generally increase the range of valence because more loopy experiences are more intense and also more capable of pure dissonance or pure consonance. Dissociatives (nmda antagonism more generally) seem to instead do a low-frequency looping (around 8hz) together with a generalized reverb effect. Much as in music, adding reverb to almost literally anything makes it sound less harsh (like the baby crying vs. baby crying + reverb sounds I referenced in the presentation). And also much as in music, *compounding* delay and reverb effects gives rise to synergistic outcomes, often with crazy standing wave attractors (e.g. exactly what you see on LSD + nitrous or LSD + ketamine).

Importantly, STV is *not* a theory that lives at the computational or algorithmic level of analysis, which is unlike Schmidhuber’s theory. If I recall correctly, Schmidhuber’s theory doesn’t even care about phenomenal valence or consciousness. And it has no mechanism of binding or any sense of how the “reward” is implemented or who or what receives such reward. Its flavor is functionalist and concludes that beauty is to be found in the act of compression. But STV instead says that compression is merely correlated with valence: our brains are set up in such a way that making excellent compressions reduces dissonance! This is because there is (a) an inherent dissonance cost to complexity, and (b) there is a dissonance cost to prediction errors. But again, take the right drug, and all of a sudden you can experience high-valence while making tons of prediction errors or having models that are much more complex than the sensory data would suggest is necessary.

In particular, what makes good compressions feel good beyond reducing prediction errors is that they select for internal states that have simple sets of symmetries as the best generators which anticipate the stimuli. This is highly related to the concept of Harmonic Entropy (i.e. the entropy of the inner state, not of the stimuli). And here is where we find a stark and amazing difference between STV and compression drive: we in fact expect there to be a sort of “minimal construction” path where you get specific “complexity scores” for phenomenal objects based on the number of operations of the sort the brain can do that are needed to construct such phenomenal objects. The brain needs to explicitly render phenomenal objects, rather than merely encode them. So there is a harmonic entropy associated with each experience, which more-or-less correlates with Kolmogorov complexity but is different in that it uses resonance as the building block rather than arbitrary operations. We also predict that the valence associated with specific patterns of stimulation will be best correlated with a sort of “perceptual harmonic entropy” than with complexity in general: how well you can compress an input depends on what building blocks you have to reconstruct it. In the case of the brain, the building blocks seem to be patterns of resonance. So even if something is “highly compressible” but cannot be compressed with resonance (e.g. the prime numbers), you will not experience it as beautiful or “easy on the eye”.

Importantly, free energy minimization is a computational level analysis and we would say at QRI that it therefore is mistaken on “where to look”. Consequence: compressing information feels good *because* it often (but not always) reduces dissonance. But if your brain is set up in the wrong way, minimizing dissonance may not lead to good compressions, or doing good compressions may not in fact feel good. But reducing dissonance will always feel better, and having high-energy high-harmony patterns internally will always feel good. What this does at the algorithmic and computational level is tricky, but it generally implies that we can see “artifacts” of our resonance-based compression system all over the place when in exotic states of consciousness, which is what we observe (and at the end of the day this may explain why psychedelic fractals and Indra’s Net type experiences are so hedonically loaded! See: psychedelics and the free energy principle).

To sum it up: STV claims that what matters is the regularity of the conscious experience and not of the stimuli – the stimuli is only in a certain sense a “projection” of the inner state, but it can deviate from it in many ways. Prediction errors feel bad because our brain is set up in such a way that they cause dissonance. And compressions only feel good to the extent that they avoid prediction errors *and* minimize the internal dissonance cost of the internal representations used for prediction. In other words, STV explains the other theories, but not the other way around.

Finally…

(3) Meeting notes, in case you find them useful…

  • You asked if I knew whether taking a lot of 5-MeO-DMT is compatible with sanity for most people: the answer is probably not. That said, we do know of some notable exceptions of very smart and sane individuals who have experimented heavily with the drug with no obvious cost to their sanity (e.g. see conversation with Ingram, Yang, McMullen, and Taft which touches upon the effects of daily use of 5-MeO-DMT).
  • I brought up anti-tolerance drugs, of which black seed oil is promising (but a low-tier player). Most promising of all are ibogaine and proglumide. Opioids + anti-tolerance drugs are IMO the most promising long-term therapy for severe chronic pain. 
  • Brought up Chanca Piedra as a promising highly cost-effective intervention to prevent kidney stones in the context of “hell must be destroyed” (other interventions we are fairly confident are in the category of “enormous if true, seem true, yet nobody is trying”: flumazenil for benzoscooling gloves for MDMA neurotoxicityDMT for cluster headaches, etc.)
  • I shared that the three goals/pillars of QRI are to (1) reduce negative extremes, (2) increase baseline, and (3) achieve new heights.
  • I gifted you a High-Entropy Alloy with unique material properties: much like looking for names of God, or amazing new perfumes, or indeed finding gems hidden in the state-space of consciousness, we must figure out clever ways of exploring large combinatorial spaces without going insane. You obviously have thought a lot about this 🙂
  • We talked about “nausea annealing” (pro-tip: drinking ginger juice right when you take a psychedelic seems to drastically reduce how much nausea and body-load it causes).
  • Overfitting.
  • Information is in the coupling between harmonics; de-couple them and you can experience the “zero state” while still being awake.
  • Meaning of the QRI logo (i.e. having a clear view of the entire state-space of consciousness; bridging quality/color and quantity/lines as a symbol for qualia formalism).
  • You asked “can you tell me what are brainwaves in simple terms a child could understand?” (I answered with “they are the signature of resonance in the holistic field behavior of experience” and immediately realized I had miserably failed to “explain in simple terms”). 
  • “Would listening to a pure tone be blissful?” Yes, you can absorb yourself into it. Second half of an orchestral song repeated could be better if it allows you to go deeper into absorption. Touched upon: Boredom mechanism. Harmonic entropy. Controlling for energy.
  • 3D harmonics, STV presentation, symmetry of the mathematical object is what truly matters.
  • Encoding vs. rendering.

Ok, that was rather long; I hope that you found it useful and clarifying! Please feel free to ask any questions and I promise I won’t send you another equally long email 🙂 Again, feel free to write about any and all of this.

Best of luck in your travels! 🙂

Infinite Bliss!

7 Recent Videos: Buddhist Annealing, Is This a Simulation?, The Purple Pill, DMT vs. 5-MeO-DMT, Digital Sentience, Psychedelics and the Free Energy Principle, and Advanced Visions of Paradise

[Context: 3rd in a series of 7-video packages. See the previous two packages: 1st and 2nd]

[Featured image by Wendi Yan.]

Buddhist Annealing: Wireheading Done Right with the Seven Factors of Awakening (link)

This video discusses the connections between meditative flow (any feeling of change) and the two QRI paradigms of “Wireheading Done Right” and “Neural Annealing”. To do so, I explore how each of the “seven factors of awakening” can be interpreted as operations that you do to flow. In a nutshell: the factors are “energy management techniques”, which when used in the right sequences and dosages, tend to result in wholesome neural annealing.

I then go on to discuss two fascinating dualities: (1) The dual relationship between standing wave patterns and vibratory frequencies. And (2) the dual correspondence between annealing at the computational level (REBUS) and annealing in resonance networks.

(1) Describes how the crazy patterns that come out of meditation and psychedelics are not irrelevant. They are, in a way, the dual counterpart to the emotional processing that you are undergoing. Hence why ugly emotions manifest as discordant structures whereas blissful feelings come together with beautiful geometries.

(2) Articulates how simulated annealing methods in probabilistic graphical models such as those that underlie the synthesis of entropic disintegration and the free energy principle (Friston’s and Carhart-Harris’ REBUS model) describe belief updating. Whereas annealing at the implementation level refers to a dissonance-minimization technique in resonance networks. In turn, if these are “two sides of the same coin”, we can expect to find that operations in one domain will translate to operations in the other domain. In particular, I discuss how resisting information (“denial”, “cognitive dissonance”) has a corresponding subjective texture associated with muscle tension, “resistance”, viscosity, and hardness. Equanimity, in turn, allows the propagation of both waves of dissonance, consonance, and noise as well as bundles of information. This has major implications for how to maximize the therapeutic benefit of psychedelics.

Finally, I explain how we could start formalizing Shinzen Young’s observation that you can, not only “read the contents of your subconscious”, but indeed also “heal your subconscious by greeting it with enough concentration, clarity, and equanimity”. Negentropy in the resonance network (patches of highly-ordered “combed” coherent resonance across levels of the hierarchy) can be used to heal patches of dissonance. This is why clean high-valence meditative objects (e.g. metta) can absorb and dissipate the internal dissonance stored in patterns of habitual responses. In turn, this might ultimately allow us to explain why, speaking poetically, it is true that love can heal all wounds. 🙂

~Qualia of the Day: Nirvana Rose~

(Skip to ~10:00 if you don’t need a recap of Wireheading Done Right and Neural Annealing)

[ps. correction – I wrote a 30 page document about my retreat, not a 50 word document]

Relevant Links:


Is This a Simulation? (link)

Will You Take the Simulation Pill?

Warning: Once You Take It There Is No Going Back.

Apologies for the Clickbait. I Can’t Say More Unless You Take the Pill With Me. 🙂

~Qualia of the Day: The Red Pill – With Your Consent, We Will Take It Together~

Relevant Links:


The Purple Pill: What Happens When You Take the Blue and the Red Pill at the Same Time? (link)

The Purple Pill is the pill that gives you both high hedonic tone and an unprejudiced open-ended approach to the pursuit of truth. For losing truth is to lose it all, but to lose it all is only bad because it makes you and others suffer in the wider universe.” – The Purple Pill (Qualia Computing)

In this talk I explain that the “Blue vs. Red Pill” trope relies on a false dichotomy. You don’t need to choose between depressive realism and comforting illusions. Put differently, you don’t need to choose between truth and happiness. High hedonic tone is not incompatible with one’s representational accuracy of causal structures. The world, and the existence of experiential heaven and hell, can be understood without curling into a ball and crying your way to sleep. More so, effective and persistent action towards the good requires that you don’t believe in this false dichotomy, for sustainable altruistic productivity necessitates both accurate models and positive motivations. Thus, the aspiring paradise engineer ought to be willing to take the Purple Pill to move onwards.

I advocate having a balanced portfolio of (1) efforts to minimize experiential hell, (2) techniques to increase the hedonic baseline sustainably, and (3) methods to reliably experience peak states of consciousness in a sane way.

I do not think that spending 100% of one’s time in “destroying hell” is a sustainable approach to life because it does not allow you to “reinvest” in the conditions that gave rise to one’s goodness to begin with (otherwise you become more of a martyr than an effective player in the field!). More so, the relationship between suffering and productivity is non-trivial, which means that to just helping people who suffer extremely does not generally pay off in terms of productive action towards the cause in the future. Hence, improving baseline is just as important: it is precisely what allows people to go from near zero productivity to a high level of productivity. Finally, the benefits of having access to reliable, pro-social ultra-blissful states of consciousness should not be underestimated. They are an important piece of the puzzle because they motivate the “animal self” and are deeply reassuring. Thus, as a “package”, I see a lot of potential in simultaneously reducing negative extremes, improving the baseline, and achieving new heights of bliss. This, to me, is what I see as the path forward.

Topics I cover span: Trungpa’s “Spiritual Materialism” (the attitude of using exalted states of consciousness to “decorate our ego”), optimization problems/reinvesting in the good, sane in-group/out-group dynamics, the game theory of virtue signaling, and the importance of having an explicit commitment to the wellbeing of all sentient beings (to prevent value drift).

~Qualia of the Day: Spiritual Materialism~

Relevant Links:

Thanks Mike Johnson and David Pearce for many conversations on this topic.


DMT vs. 5-MeO-DMT: 12 Key Differences (link)

What are the differences between DMT and 5-MeO-DMT? And what gives rise to those differences? In this video we discuss 12 different ways to analyze the strange and unique effects of these substances. We go over the 9 lenses already discussed in Qualia Computing* and add three more.

Starting with three new lenses (5-MeO-DMT left/DMT right):

A) Global Coherence vs. Competing Clusters of Coherence: 5-MeO-DMT gives rise to a global coherent state (the so-called “unified energy field”), whereas DMT gives rise to an ecosystem of time-loops, each trying to capture as much of your attention as possible, which in turn results in coalition-building and evolution of patterns in the direction of being very “attention grabbing” (cf. reddit.com/r/place).

B) Really Positive or Really Negative Valence vs. Highly-Mixed Valence: 5-MeO-DMT gives rise to either a globally coherent state (high-valence) or two competing coherent states (negative-valence), whereas DMT tends to generate complex consonance/dissonance relationships between the clusters of coherence.

C) How they are different according the the Free Energy Principle: On 5-MeO-DMT the entire experience has to reinforce itself, whereas each cluster of coherence needs to model the rest of the experience in order to be reinforced by it on DMT. Thus 5-MeO-DMT makes experiences that express “the whole as the whole” whereas DMT makes each part of the experience represent the whole yet remains distinct.

And the original 9 lenses:

1) Space vs. Form: 5-MeO is more space-like than DMT.
2) Crystals vs. Quasi-Crystals: 5-MeO generates more perfectly repeating rhythms and hallucinations than DMT.
3) Non-Attachment vs. Attachment: 5-MeO seems to enable detachment from the craving of both existence and non-existence, whereas DMT enhances the craving.
4) Underfitting vs. Overfitting: 5-MeO reduces one’s model complexity whereas DMT radically increases it.
5) Fixed Points and Limit Cycles vs. Chaotic Attractors: 5-MeO’s effect on feedback leads to stable and predictable attractors while DMT’s attractors are inherently chaotic.
6) Modulation of Lateral Inhibition: 5-MeO may reduce lateral inhibition while DMT may enhance it.
7) Diffuse Attention vs. Focused Attention: 5-MeO diffuses attention uniformly over large regions of one’s experiential field, while DMT seems to focus it.
8) Big Chunks and Tiny Chunks vs. A Power Law of Chunks: 5-MeO creates a few huge phases of experience (as in phases of matter) with a few remaining specks, while DMT produces a more organic power law distribution of chunk sizes.
9) Integration vs. Fragmentation: 5-MeO seems to give rise to “neural integration” involving the entrainment of any two arbitrary subnetworks (even when they usually do not talk to each other), while DMT fragments communication between most networks but massively enhances it between some specific kinds of networks.

I also explain what is going on with the “Megaminx DMT worlds” and when DMT entities bully you into believing in their independent existence.

~Qualia of the Day: Rheoscopic Fluid~

Relevant Links:


Digital Sentience: Can Digital Computers Ever “Wake Up”? (link)

I start by acknowledging that most smart and well-informed people today believe that digital computers can be conscious. More so, they believe this for good reasons.

In general, 99.99% of the times when someone says that digital computers cannot be conscious they do so equipped with very bad arguments. This, of course, does not mean that all of these smart people who believe in digital sentience are right. In fact, I argue that they are making a critical yet entirely non-obvious mistake: they are not taking into account a sufficiently detailed set of constraints that any scientific theory of consciousness must satisfy. In this video I go over what those constraints are, and in what way they actually entail that digital sentience is literally impossible.

The talk is divided into three parts: (1) my philosophical journey, which I share in order to establish credibility, (2) classic issues in philosophy of mind, and (3) how we can solve all those issues with QRI’s theory of consciousness.

(Skip to 31:00 if you are not interested in my philosophical journey and you want to jump into the philosophy of mind right away).

(1) I’ve been hyper-philosophical all my life and have dedicated thousands of hours working on this topic: having discussions with people in the field, writings essays, studying qualia in all manners of exotic states of consciousness, and working through the implications of different philosophical background assumptions. I claim that QRI’s views here are indeed much more informed than anyone would assume if they just heard that we think digital computers cannot be conscious. In fact, most of us started out as hard-core computationalists and only switched sides once we fully grokked the limitations of that view! Until the age of 20 I was a huge proponent of digital sentience, and I planned my life around that very issue. So it was a big blow to find out that I was neglecting key pieces of the puzzle that David Pearce, and later Mike Johnson, brought up when I met them in person. In particular, they made me aware of the importance of the “phenomenal binding/boundary problem”; once I finally understood it, everything unraveled from there.

(2) We go over: Marr’s levels of analysis (and “interactions between levels”). The difference between functionalism, computationalism, causal structure, and physicalist theories of consciousness. The Chinese Room. Multiple Realizability. Epiphenomenalism. Why synchrony is not enough for binding. Multiple Drafts Theory of consciousness. And the difference between awareness and attention.

(3) We solve the boundary problem with topological segmentation: this allows us to also provide an explanation for what the causal properties of experience are. The integrated nature of fields can be recruited for computation. Topological boundaries are neither epiphenomenal nor frame-dependent. Thus, evolution stumbling upon holistic field behavior of topological pockets of the fields of physics would solve a lot of puzzles in philosophy of mind. In turn, since digital computers don’t use fields of physics for computation, they will never be unified subjects of experience no matter how you program them.

I also discuss issues with IIT’s solution to the binding problem (despite IIT’s whole aesthetic of irreducible causality, their solution makes binding epiphenomenal! The devil’s in the details: IIT says the Minimum Information Partition has “the highest claim of existence” but this leaves all non-minimal partitions untouched. It’s epiphenomenal and thus not actually useful for computation).

Thanks also to Andrew Zuckerman and other QRI folks for great recent discussions on this topic.

~Qualia of the Day: Dennett’s Intentional Stance~


Relevant Links/References:


Psychedelics and the Free Energy Principle: From REBUS to Indra’s Net (link)

Friston’s Free Energy Principle (FEP) is one of those ideas that seem to offer new perspectives on almost anything you point it at.

It seems to synthesize already very high-level ideas into an incredibly general and flexible conceptual framework. It brings together thermodynamics, probabilistic graphical models, information theory, evolution, and psychology. We could say that trying to apply the FEP to literally everything is not a bad idea: it may not explain it all, but we are bound to learn a lot from seeing when it fails.

So what is the FEP? In the words of Friston: “In short, the long-term (distal) imperative — of maintaining states within physiological bounds — translates into a short-term (proximal) avoidance of surprise. Surprise here relates not just to the current state, which cannot be changed, but also to movement from one state to another, which can change. This motion can be complicated and itinerant (wandering) provided that it revisits a small set of states, called a global random attractor, that are compatible with survival (for example, driving a car within a small margin of error). It is this motion that the free-energy principle optimizes.

Organisms that survive over time must minimize entropy injections from their environment, which means they need to minimize surprise, which unfortunately is computationally intractable, but the information theoretic construct of variational free-energy provides an upper bound on this ground truth surprise, meaning that minimizing it will indirectly minimize surprise. This cashes out in the need to maximize “accuracy – complexity” which prevents both overfitting and underfitting. In the video we go over some of the classical ideas surrounding the FEP: the dark room, active inference, explicit vs. implicit representations, and whether real dynamic systems can be decomposed into Markov blankets. Finally, we cover how the FEP naturally gives rise to predictive coding via hierarchical Bayesian models.

We then talk about Reduced BEliefs Under pSychedelics (REBUS) and explain how Carhart-Harris and Friston interpret psychedelics and the Anarchic Brain in light of the FEP. We then discuss Safron’s countermodel of Strengthened BEliefs Under pSychedelics (SEBUS) and the work coming out of Seth’s lab.

So, that’s how the FEP shows up in the literature today. But what about explaining not only belief changes and perceptual effects, but perhaps also getting into the actual weeds of the ultra bizarre things that happen on psychedelics?

I provide three novel ideas for how the FEP can explain features of exotic experiences:

(1) Dissonance-minimizing resonance networks would naturally balance model complexity due to an inherent “complexity cost” that shows up as dissonance and prediction error minimization when prediction errors give rise to out-of-phase interactions between the layers.

(2) Bayesian Energy Sinks: What you can recognize lowers the (physical) energy of one’s world-sheet. I then blend this with an analysis of symmetrical psychedelic thought-forms as energy-minimizing configurations. On net, we thus experience hybrid “semantic + symmetric” hallucinations.

(3) Indra’s Net: Each “competing cluster of coherence” needs to model its environment in order to synch up with it in a reinforcing way. This leads to attractor states where “everything reflects everything else”.

~Qualia of the Day: Indra’s Net~

Relevant Links:


Advanced Visions of Paradise: From Basic Hedonism to Paradise Engineering (link)

This video was recorded as a way for me to prepare for the speech I gave at the “QRI Summer Party 2021: Advanced Visions of Paradise” (see livestream here). You can think of it as the significantly more in-depth (and higher audio quality!) version of that speech.

The core message of this video is: thinking wholesome, genuinely useful, and novel thoughts about how to build paradise is hard. Doing so without getting caught up in low-dimensional aesthetics and pre-conceptions is very challenging. Most of the “visions of paradise” we find in our culture, media, and art are projections of implicit aesthetics used for human coordination, rather than deeply thought-out and high-dimensional perspectives truly meant to elevate our understanding and inspire us to investigate the Mystery of reality. Aesthetics tend to put the cart before the horse: they tacitly come with a sense of what is good and what is real. Aesthetics are fast, parallel, and collective ways of judging the goodness or badness of images, ideas, and archetypes. They give rise to internal dissonance when you present to them things that don’t fit well with their previous judgements. And due to naïve realism about perception, these judgements are often experienced as “divine revelations”.

To disentangle ourselves from tacit low-dimensional aesthetics, and inspired by the work of Rob Burbea (cf. Soulmaking), I go over what aesthetics consist of: Eros, Psyche, and Logos. Then, to explore high-quality aesthetics relevant to paradise engineering, I go over 7 camps of a hypothetical “Superhappiness Festival”, each representing a different advanced aesthetic: Hedonism, Psychiatry, Wholesome, Paleo, Energy, Self-Organization, and Paradise Engineering. For didactic purposes I also assign a Buddhist Realm (cf. “Opening the Heart of Compassion” by Short & Lowenthal) to each of the camps.

Note: the Buddhist realms are a very general lens, so a more detailed exposition would point out how each of the camps manifests in each of the Buddhist realms. Don’t put too much stock on the precise mapping I present in this video.

~Qualia of the Day: Pure Lands~

Picture by Wendi Yan (wendiyan.com) “The Tower of Paradise Engineering” (also the featured image of this post / image to appear in the forthcoming QRI Book)

For context, here is the party invite/description:

Dear Everyone!

Science fiction and futurism have failed us. Simply put, there is a remarkable lack of exploration when it comes to the role that consciousness (and its exotic states) will play in the unfolding of intelligent agency on Earth. This, of course, is largely understandable: we simply lack adequate conceptual frameworks to make sense of the state-space of consciousness and its myriad properties. Alas, any vision of the future that neglects what we already know about the state-space of consciousness and its potential is, in the final analysis, “missing the point” entirely.

Exotic states of consciousness are consequential for two reasons: (1) they may provide unique computational benefits, and (2) they may have orders of magnitude more bliss, love, and feelings of inherent value.
As Nick Bostrom puts it in Letter From Utopia:

(1) “Mind is a means: for without insight you will get bogged down or lose your way, and your journey will fail.

(2) “Mind is also an end: for it is in the spacetime of awareness that Utopia will exist. May the measure of your mind be vast and expanding.”

In light of the above, let us for once try to be serious consciousness-aware futurists. Then, we must ask, what does paradise look like? What does it feel like? What kinds of exotic synesthetic thought-forms and hyper-dimensional gems populate and imbue the spacetime of awareness that makes up paradise?

Come and join us for an evening of qualia delights and great company: experience and make curious smells, try multi-sensory art installations, and listen to a presentation about what we call “Advanced Visions of Paradise”. Equipped with an enriched experience base and a novel conceptual toolkit, we look forward to have you share your own visions of paradise and discuss ways to bring them into reality.

Infinite Bliss!

Ps. If you are being invited to this event, that means that we value you as a friend of QRI ❤

Pss. Only come if you are fully vaccinated, please!

Key Links:

~Music: People were asking me about the playlist of yesterday’s party. The core idea behind this playlist was to emulate the sequence of aesthetics I talked about in the speech. Namely, the songs are ordered roughly so that each of the 7 camps gets about 1 hour, starting in camp Hedonism and going all the way to camp Paradise Engineering: QRI Summer Party 2021: Advanced Visions of Paradise~


And that’s it for now!

Thank you for tuning in!

Infinite Bliss For All!

A Field Equation to Mend the World

Excerpt from The Science of Enlightenment (2005) by Shinzen Young (p. xv-xvii)

Author’s Preface

It took me quite a while to get to the point of publishing this book — many years actually. That may seem like a strange statement. How can someone not get the point of publishing something they themselves wrote? Let me explain.

A central notion of Buddhism is that there’s not a thing inside us called a self. One way to express that is to say that we are a colony of sub-personalities and each of those sub-personalities is in fact not a noun but a verb–a doing.

One of my doings is Shinzen the researcher. Shinzen the researcher is on a mission to “take the mist out of mysticism.” Contrary to what is often claimed, he believes that mystical experience can be described with the same rigor, precision, and quantified language that one would find in a successful scientific theory. In his opinion, formulating a clear description of mystical experience is a required prenuptial for the Marriage of the Millennium: the union of quantified science and contemplative spirituality. He hopes that eventually this odd couple will exuberantly make love, spawning a generation of offspring that precipitously improves the human condition.

Shinzen the researcher also believes that many meditation masters, current and past, have formulated their teachings with “less than full rigor” by making unwarranted, sweeping philosophical claims about the nature of objective reality based on their subjective experiences—claims that tend to offend scientists and, hence, impede the science-spiritually courtship.

Shinzen the researcher has a natural voice. It’s the style you would find in a graduate text on mathematics: definition, lemma, theorem, example, corollary, postulate, theorem. Here’s a sample of that voice:

It may be possible to model certain global patterns of brain physiology in ways that feel familiar to any trained scientist, i.e., equations in differential operators on scalar, vector, or tensor fields whose dependent variables can be quantified in terms of SI units and whose independent variables are time and space (where space equals ordinary space or some more esoteric differential manifold). It is perhaps even possible to derive those equations from first principles the way Navier-Stokes is derived from Cauchy continuity. In such fields, distinctive “flow regimes” are typically associated with relations on the parameters of the equations, i.e., F(Pj) → Q, where Q is qualitative change in field behavior. By qualitative change in field behavior, I mean things like the appearance of solitons or the disappearance of turbulence, etc. Through inverse methods, it may be possible to establish a correspondence between the presence of a certain parameter relation in the equations modeling a field in a brain and the presence of classical enlightenment in the owner of that brain. This would provide a way to physically quantify and mathematically describe (or perhaps even explain) various dimensions of spiritual enlightenment in a way that any trained scientist would feel comfortable with.

That’s not the voice you’ll be hearing in this book. This book is a record of a different Shinzen, Shinzen the dharma teacher, as he talks to students engaged in meditation practice. Shinzen the dharma teacher has no resistance at all to speaking with less than full rigor. He’s quite comfortable with words like God, Source, Spirit, or phrases like “the nature of nature.” In fact, his natural voice loves spouting the kind of stuff that makes scientists wince. Here’s an example of that voice:

The same cosmic forces that mold galaxies, stars, and atoms also mold each moment of self and world. The inner self and the outer scene are born in the cleft between expansion and contraction. By giving yourself to those forces, you become those forces, and through that, you experience a kind of immortality–you live in the breath and pulse of every animal, in the polarization of electrons and protons, in the interplay of the thermal expansion and self-gravity that molds stars, in the interplay of dark matter that holds galaxies together and dark energy that stretches space apart. Don’t be afraid to let expansion and contraction tear you apart, scattering you in many directions while ripping away the solid ground beneath you. Behind that seeming disorder is an ordering principle so primordial that it can never be disordered: father-God effortlessly expands while mother-God effortlessly contracts. The ultimate act of faith is to give yourself back to those forces, give yourself back to the Source of the world, and through that, become the kind of person who can optimally contribute to the Mending of the world.

Shinzen the hard-nosed researcher and Shinzen the poetic dharma teacher get along just fine. After all, they’re both just waves. Particles may bang together. Waves automatically integrate. Just one problem though. The researcher is a fussy perfectionist. He is very resistant to the notion of publishing anything that lacks full rigor. Spoken words return to silence from where they came from. Printed text sits around for centuries waiting for every tiny imprecision and incompleteness to be exposed.

So it took a while for me to see value in allowing my talks to be published in something close to their original spoken form.


See also: