In 1873, James Clerk Maxwell published a rambling and difficult two-volume Treatise on Electricity and Magnetism that was destined to change the orthodox picture of reality. This treatise did for electromagnetism what Newton‘s Principia had done for classical mechanics. It not only provided the mathematical tools for the investigation and representation of the whole of electromagnetic theory, but it altered the very framework of both theoretical and experimental physics. Although the process had been going on throughout the nineteenth century, it was this work that finally displaced action-at-a-distance physics and substituted the physics of the field.
Like Newton’s Principia, Maxwell’s Treatise did not immediately convince the scientific community. The concepts in it were strange and the mathematics was clumsy and involved. Most of the experimental basis was drawn from the researches of Michael Faraday, whose results were undeniable, but whose ideas seemed bizarre to the orthodox physicist. The British had, more or less, become accustomed to Faraday’s “vision,” but continental physicists, while accepting the new facts that poured from his laboratory, rejected his conceptual structures. One of Maxwell’s purposes in writing his treatise was to put Faraday’s ideas into the language of mathematical physics precisely so that orthodox physicists would be persuaded of their importance.
Maxwell died in 1879, midway through preparing a second edition of the Treatise. At that time, he had convinced only a very few of his fellow countrymen and none of his continental colleagues. That task now fell to his disciples.
The story that Bruce Hunt tells in this volume is the story of the ways in which Maxwell’s ideas were picked up in Great Britain, modified, organized, and reworked mathematically so that the Treatise as a whole and Maxwell’s concepts were clarified and made palatable, indeed irresistible, to the physicists of the late nineteenth century. The men who accomplished this, G. F. FitzGerald, Oliver Heaviside, Oliver Lodge, and others, make up the group that Hunt calls the “Maxwellians.” Their relations with one another and with Maxwell’s work make for a fascinating study of the ways in which new and revolutionary scientific ideas move from the periphery of the scientific thought to the very center. In the process, Professor Hunt also, by extensive use of manuscript sources, examines the genesis of some of the more important ideas that fed into and led to the scientific revolution of the twentieth century.
L. PEARCE WILLIAMS. – Ithaca, New York
James Clerk Maxwell’s theory of the electromagnetic field is generally acknowledged as one of the outstanding intellectual achievements of the nineteenth century—indeed, of any century. The late Richard Feynman once remarked, with perhaps only a little hyperbole, that “from a long view of the history of mankind […] there can be little doubt that the most significant event of the 19th century will be judged as Maxwell’s discovery of the laws of electrodynamics”. Even the American Civil War, Feynman said, “will pale into provincial insignificance” besides this more profound event of the 1860s. By the mid-1890s the four “Maxwell’s equations” were recognized as the foundation of one of the strongest and most successful theories in all of physics; they had taken their place as companions, even rivals, to Newton’s laws of mechanics. The equations were by then also being put into practical use, most dramatically in the emerging new technology of radio communications, but also in the telegraph, telephone, and electric power industries. Maxwell’s theory passed to the twentieth century with an enormous reputation it has retained ever since.
It is thus perhaps surprising to find that the fullest statement Maxwell gave of his theory, his 1873 Treatise on Electricity and Magnetism, does not contain the four famous “Maxwell’s equations,” nor does it even hint at how electromagnetic waves might be produced or detected. These and many other aspects of the theory were quite thoroughly hidden in the version of it given by Maxwell himself; in the words of Oliver Heaviside, they were “latent” in the theory, but hardly “patent.”
Maxwell was only forty-eight when he died of cancer in November 1879. He was only a quarter of the way through revising his Treatise for a second edition, and the task of digging out the “latent” aspects of his theory and of exploring its wider implications was thus left to a group of younger physicists, most of them British. Between roughly 1879 and 1894, these “Maxwellians,” led by George Francis FitzGerald (1851-1901), Oliver Lodge (1851-1940), and Oliver Heaviside (1850-1925), with a key contribution from the German physicist Heinrich Hertz (1857-1894), transformed the rich but confusing raw material of the Treatise into a solid, concise, and well-confirmed theory—essentially, at least for free space, the “Maxwell’s theory” we know today. It was they who first explored the possibility of generating electromagnetic waves and then actually demonstrated their existence; it was they, along with J. H. Poynting (1852-1914), who first delineated the paths of energy flow in the electromagnetic field and then followed out the far-reaching implications of this discovery; it was they who recast the long list of equations Maxwell had given in his Treatise into the compact set now universally known as “Maxwell’s”; and it was they who began to apply this revised theory to problems of electrical communications, with results that have transformed modern life. It was mainly the Maxwellians who gave Maxwell’s theory the form it has since retained, and it was largely through their work that it first acquired its great reputation and breadth of application.
The evolution of “Maxwell’s theory” in the years after Maxwell’s death provides a striking example of a process quite common in science, as in other fields of intellectual endeavor. Scientific theories rarely spring fully formed from the mind of one person; a theory is likely to be so refined and reinterpreted by later thinkers that by the time it is codified and passes into general circulation, it often bears little resemblance to the form in which it was first propounded. The practice in science of naming theories after their originators often obscures the historical process by which scientific syntheses are achieved. One is tempted to seek all of “Newtonianism” in Newton, or all of “Darwinism” in Darwin. One of the main aims in the pages that follow is to trace the formation of such a theoretical synthesis in some detail and to show that “Maxwellianism,” though undeniably built on Maxwell’s ideas, was in many ways the work of his successors. “Maxwell was only 1/2 Maxwellian,” Heavisde declared in 1895; I examine here what it meant to be a Maxwellian and trace the transformation of ideas that lay behind Heaviside’s remark.
Another of my aims is to trace the evolution of the Maxwellians as a scientific group and to show how they stimulated and helped one another, both in their strictly scientific work and in more practical affairs. Science is a more social and cooperative process than is sometimes appreciated, and one of the most effective ways to capture its richness is to examine in detail the workings of a small group. The key to such a study of the Maxwellians is their surviving letters and notebooks, through which one can follow the course of their thoughts and actions almost day by day and see how strongly they influenced one another. In the work of FitzGerald and Lodge on ether models and electromagnetic waves; in Lodge and Heaviside’s joint battles with W. H. Preece of the Post Office Telegraph Department; in Heaviside and FitzGerald’s long collaboration on the problem of moving charges and on the puzzle of the ultimate nature of the electromagnetic field—in all of these, the cooperative nature of the Maxwellian’s work can be clearly seen in their correspondence. Heaviside in particular virtually lived his life on paper; he was something of a recluse, and his letters and published writings were his main contact with the outside world. FitzGerald and Lodge, too, left very full records of their activities. Although all three were pioneers of electrical communications, they lived before telephones were common, and since they were physically separated—Heaviside in London and later Devon, Lodge in Liverpool, and FitzGerald in Dublin—they kept in touch mostly via letters, hundreds of which have been preserved. These enable us to reconstruct not only their work but something of their personalities and to see them engaged in the 1880s and 1890s in the lively business of remaking Maxwell’s theory and of probing, as they thought, into the ultimate foundations of the physical universe.
Maxwell himself is only a minor character in this story; he died before the Maxwellians’ work was well begun. But his ideas pervade the book, as they pervaded the Maxwellians’ own work. Though greatly reinterpreted and recast, Maxwell’s ideas always formed the core of the Maxwellian synthesis. In one of the most interesting of his unpublished writings, Heaviside reflected on the doctrine of the immortality of the soul. In its old religious sense, the idea had, he believed, been thoroughly discredited. But there was, he said, another “and far nobler sense” in which the soul truly was immortal. In living our lives, each of us “makes some impression on the world, good or bad, and then dies”; this impression goes on to affect future events for all time, so that “a part of us lives after us, diffused through all humanity, more or less, and all of Nature. This is the immortality of the soul,” Heaviside said. “There are large and there are small souls,” he went on.
The immortal soul of John Ploughman of Buckinghamshire is a small affair, scarcely visible. That of a Shakespeare or a Newton is stupendous. Such men live the best parts of their lives after they shuffle off the mortal coil and fall into the grave. Maxwell was one of those men. His soul will live and grow for long to come, and, thousands of years hence, it will shine as one of the bright stars of the past, whose light takes ages to reach us, amongst the crowd of others, not the least bright.
This light from Maxwell has come down to us mainly through the Maxwellians; it was they who developed the most important implications of his theory and cast it into the form in which it has become most widely known. In the pages that follow, we trace how this light was refracted and refocused by the Maxwellians and how it was passed along to the next generation, to be transformed and reinterpreted again.
 Feynman 1964, 2:1.11
 Heaviside 1892, 2:393 
 Heaviside to FitzGerald, [Mar. 1895], FG-RDS; internal evidence places this undated fragment between FitzGerald’s letters to Heaviside of 8 and 15 Mar., OH-IEE.
 Heaviside notebook 8, OH-IEE; a slightly different version is quoted in Appleyard 1930: 257. It was probably written in 1886; cf. Heaviside 1892, 2:77 .
A society based on E-like consciousness would be an honest society of honest people.
Today, most of us lie and dissemble. We tell white lies and, on occasion, total whoppers. Most of us lie many times in the course of a day, whether to friends, family, colleagues or – as necessity or convenience dictates – to total strangers. Hiding one’s true thoughts and feelings as the occasion demands is second nature to outwardly civilised Darwinians. The few formal studies conducted into the prevalence of lying in everyday life suggest we tend to underestimate just how often (almost) all of us are guilty of outright fabrications, not to mention innumerable half-truths and evasions.
On a wider scale, deceit is institutionalized in political life. The record of human history to date supports the powerful intuition that deception will persist indefinitely in public and private life alike. For the evolved capacity to lie and deceive in ever more sophisticated ways has been genetically adaptive. Indeed, if the controversial Machiavellian ape hypothesis is correct, then a progressively refined capacity to lie and deceive – and conversely, a fine-tuned capacity to spot lies and deceit in others – may have driven the evolution of human intelligence.
It is sometimes said that life would be better if only we were honest with each other. More often, this value judgement is simply assumed. Life might be better, too, if we were more honest with ourselves. But given today’s corrupt genome, all such scenarios are impossibly unrealistic. Moreover, the effects of public openness about private feelings would frequently be catastrophic. This is because Darwinian humans entertain so many negative thoughts about each other that complete candour would wreck most contemporary human relationships. In a grim Darwinian world, one [E-less] person may, for instance, find another person boring and ugly. Yet there is commonly no advantage to either party in saying so. So the civilities are (sometimes) preserved.
Not all lying is self-serving. Very often, we lie to spare the feelings of others, as well as our own.
On MDMA/Ecstasy, however, subjects tend to become extraordinarily honest. People trust each other: MDMA indirectly triggers the release of oxytocin. Critically, MDMA-induced emotional honesty is matched by a subtle yet profound shift in perception: when “loved up” on MDMA, we all tend to seem fascinating and beautiful, both to each other and to ourselves. On MDMA, it seems natural to express these feelings spontaneously and demonstratively too.
Alas this marvellous state of being doesn’t last for more than a few hours. Potentially, the benefits of MDMA (and MDA)-assisted therapy can be much longer-lasting. But the peak experience of soul-baring empathetic bliss soon fades. Looking to the future, however, enhancements of E-like consciousness can in principle be indefinitely prolonged. By opting via gene-therapy to hardwire a neurobiology of E-like consciousness into our offspring, we could even lock in this perceptual and behavioural shift for good. If implemented species-wide, an enhanced E-like set of perceptual filters would make heavenly love for each other as natural as breathing.
This post-millennial vision is implausible. Right now, the notion of global E-like consciousness seems fantastical, especially if one isn’t loved up on MDMA. Yet the capacity to love everybody, and in extreme forms, to be in love with everybody, will be a technical if not sociological possibility in the age of mature biotechnology. In future, if we ever opt – pharmacologically or genetically – to implement E-like consciousness as one facet of world-wide mental health, then it may be psychologically safe to be totally honest. In the meantime, barring such enrichment of our troubled minds, it’s sometimes safer to lie through one’s teeth. Thus today the MDMA user is probably well advised to take a conscious decision, prior to dropping an E, not to disclose anything s/he would not wish to be known in the E-less state. Reticence on E can be maintained; but one can be reliably tight-lipped on E only with a fair degree of forethought.
Yet discretion is prudent not because an E-catalysed outpouring of the heart and soul is itself pathological. Selective reticence about (some of) one’s innermost feelings is wise simply because the repercussions of honesty back in the E-less world to which the user must return can be cruel; and because the elevated sentiments felt while on E often cannot be sustained in the cold light of day.
Of course, the prospect of worldwide E-like candour strikes the harsh Darwinian eye as grotesque – no less than the prospect of us all loving each other. More specifically, the option of becoming permanently loved-up invites the charge that E-like perception is systematically distorted. A notional society of loved-up E-heads, it may be alleged, would be in the grip of a collective psychosis. Sure, runs the cynic’s critique, loved-up Ecstatics intoxicated on MDMA may find everyone beautiful and fascinating. But so what? Even though MDMA is not a classic “hallucinogen” or psychedelic, the drug-induced perception of loveliness that MDMA creates is (often) false. For lots of people are really boring and ugly. A perpetually E-enchanted world would be a fool’s paradise populated by intellectually and aesthetically undiscerning simpletons. In an E-like world, we might indeed be open and honest; but we’d have nothing worth hiding.
This dismissive judgement doesn’t follow. If being boring or ugly were intrinsic properties of (some of) our fellow humans, rather than our emotional responses to the vicious (mis-)representations of Darwinian minds, then the charge of false consciousness, as it were, might be easier to sustain. But there’s no evidence that this is so. Our perceptual experiences have been shaped by natural selection, not to be veridical, but to help our genes leave more copies of themselves. Sometimes this (lack of) veridicality is fitness-enhancing; and sometimes it isn’t; and sometimes – as is arguably the case in the realm of attitudes expressing pure value judgements – there’s no fact of the matter either way. In any event, under the primordial Darwinian regime of natural selection, there has been great advantage in seeing genetic rivals, and indeed seeing anyone with whom one is not genetically identical, in a (sometimes) cruelly negative light. On the other hand, if it had helped our genes leave more copies of themselves, then men would typically represent women of, say, 80 years old as more sexy and fascinating than women aged 21; and this perception would be neither more nor less “correct” than the aesthetic consensus-reality of today.
Analogously, the enraptured mystic who can “see a world in a grain of sand, And a heaven in a wild flower” is not deluded; such perceptions are uncommon at present merely because it has been genetically maladaptive to occupy states of sustained mystical bliss. For in the ancestral environment of adaptation, it was typically more adaptive to see grains of sand as boring and neglect them. But today’s parochial (virtual) worlds are only one small set of mind-dependent creations in a vaster state-space of possibilities, not a timeless feature of the human predicament. Tantalisingly, thanks to biotechnology a wide range of life-enriching options will soon be on offer instead.
A tough-minded sceptic may respond: yes, beauty is in the eye of the beholder, but not all social perception is relative. Some people really are nasty and ill-natured by (almost) any criterion at all. And seeing them as anything else would be delusive. Granted, viewing each other in an often jaundiced light may be a product of our nasty little Darwinian minds, but surely that’s the point: commonly we just aren’t very lovable. If we are to be honest, then we should admit this – not gush effusively at each other like drugged-up hippies.
Herein lies the beauty of MDMA – and perhaps safer, sexier lovedrugs and more distant gene-therapies in the pipeline. MDMA doesn’t just make us honest. E-like consciousness makes us sweeter-natured. Even better, the idealised self activated by MDMA does not take the form of alien impostor, so to speak, but feels utterly authentic, constructed from elements of an idealised persona that we can’t live up to in drug-naïve life. If, in a hypothetical E-based society, everyone were constitutionally sweet-natured, then enriching our cognitive architecture would entail capturing this sweet-naturedness in our interpersonal perceptions. With E-like consciousness, emotional honesty and intellectual integrity can, in principle, go hand in hand. It is possible, but unproven, that ugly representations of ourselves and each other belong to a dark Darwinian world that we will shortly leave behind.
This prospect again invites scepticism. It can be argued that genetically engineering an entire population primed for indiscriminate honesty is not an evolutionarily stable outcome. An unfailingly honest population might seem prone to genetic invasion by mutant, quasi-sociopathic “defectors”. This game-theoretic argument may continue to hold in the future, as it has done in the past. Even with advanced biotechnology, runs this line of argument, perhaps only substantially egoistic well-being is feasible in any biologically realistic model of a globally superhappy society.
But once again, this overly quick reply neglects how ostensibly altruistic thoughts and behaviour evolved in the first instance i.e. for (genetically) selfish reasons; and how they are likely to proliferate explosively in the new reproductive era of designer babies. The proliferation of such admirable traits will accelerate not because our genes stop being any less selfish in the technical sense. For unselfish genes are impossible. Instead, an (E-like?) nobility of character may flourish in the impending era of so-called unnatural selection because when selection is no longer “blind” or [effectively] random, the [selfish] genetic payoff of promoting such “altruistic” traits can be higher. In the new reproductive era ahead, when genes/allelic combinations are chosen by (partially) rational agents in anticipation of their likely behavioural consequences, parents will plausibly exhibit a strong preference for offspring with genotypes that promote such (partially) heritable traits as honesty and “lovability”. These nicer traits may then flourish at the expense of alleles that predispose to a nastier disposition. After all, who wants to devote their life to raising nasty kids?
Needless to say, we don’t know whether our genetically enhanced descendants will ever have E-like perceptual filters to their consciousness. We don’t know if posterity will lie and cheat as much as we do. We don’t even know whether they will be fundamentally happy, or assuming they are indeed innately so blessed, whether their well-being will take an egocentric or empathetic guise, or express modes of flourishing unimaginably different from anything accessible to conscious mind today. So perhaps the enticing scenarios for our transhuman descendants touted here are all just wishful thinking masquerading as futurology. But whatever the future holds, by taking MDMA we can already, fleetingly, access states of consciousness richer than our brutish Darwinian mindset normally permits. A fundamentally honest society, prefigured (perhaps) in a communal MDMA love-in, is not self-evidently ethically inferior to a society founded on never-ending lies and deceit – or a society driven by competitive displays of consumer consumption. So at least as an intellectual exercise, it’s worth investigating the policy-option of locking in the biochemical substrates of E-like honesty for good.
[Context: 4th in a series of 7-video packages. See the previous three packages: 1st, 2nd, and 3rd]
Cognitive Sovereignty: How Do You Incentivize Genuinely New Thoughts? (link)
Genuinely new thoughts are actually very rare. Why is that? And how can we incentivize the good side of smart people to focus their energies on having genuinely new thoughts for the benefit of all? In order to create the conditions for that we need to strike the right balance between many complementary forces.
I offer a new ideal we call “Cognitive Sovereignty”. This ideal consists of three principles working together in synergy: (1) Freedom of Thought and Feeling, (2) Idea Ownership, and (3) Information Responsibility.
(1) Freedom of Thought and Feeling is the cultivation of a child-like wonder and positive attitude towards the ideas of one another. A “Yes And” approach to idea sharing.
“On the topic of liberty of mind, we may reflect that inhibitory mechanisms are typically strong within groups of people. As is the case within minds of individuals. In minds it’s this tip of the iceberg which gets rendered as qualia and is the end result of unexperienced hierarchies of powerfully constraining filters. It’s really practical for life forms to function this way and for teams made up of life forms to function similarly, but for making grand improvements to the very foundations of life itself, you need maximum creativity instead of the default self-organizing consensus emergence.
“There is creativity-limiting pressure to conform to ‘correctness’ everywhere. Paradigmatic correctness in science, corporate correctness in business, social correctness, political correctness, and so on. As antidotes to chaos these can serve a purpose but for exceptional intellectual work to blossom they are quite counterproductive. There is something to be said for Elon Musk’s assertion that ‘excellence is the only passing grade’.
“The difference to the future wellbeing of sentient entities between the QRI becoming something pretty much overall OK-ish, and the QRI becoming something of great excellence, is probably bigger than between the corresponding outcomes for Tesla Motors.
“The creativity of the team is down to this exact thing: The qualia computing of the gut feeling getting to enjoy a haven of liberty all too rare elsewhere.”
On (2) we can say that to “be the adult in the room” is also equally important. As Michael Johnson puts it, “it’s important to keep track of the metadata of ideas.” One cannot incentivize smart people to share ideas if they don’t feel like others will recognize who came up with them. While not everyone pays close attention to who says what in conversation, we think that a reasonable level of attention on this is necessary to align incentives. Obviously too much emphasis on Idea Ownership can be stifling and generate excessive overhead. So having open conversations about (failed) attribution while assuming the best from others is also a key practice to make Idea Ownership good for everyone.
And finally, (3) is the principle of “Information Responsibility”. This is the “wise old person” energy and attitude that deeply cares about the effects that information has on the world. Simple heuristics like “information wants to be free” and the ideal of a fully “open science” are pleasant to think about, but in practice they may lead to disasters on a grand scale. From gain of function research in virology to analysis of water pipes in cities, cutting-edge research can at times encounter novel ways of causing great harm. It’s imperative that one resists the urge to share them with the world for the sake of signaling how smart one is (which is the default path for the vast majority of people and institutions!). One needs to cultivate the wisdom to consider the long-term vision and only share ideas one knows are safe for the world. Here, of course, we need a balance: too much emphasis on information security can be a tactic to thwart other’s work and may be undully onerous and stifling. Striking the right balance is the goal.
The full synergy between these three principles of Cognitive Sovereignty, I think, is what allows people to think new thoughts.
I also cover two new key ideas: (a) Canceling Paradise and (b) Multi-level Selection and how it interacts with Organizational Freedom.
Towards an Enlightened Phenomenology of Scent: What’s an Aromatic Fougère at the Deepest Level? (link)
In this talk we analyze the perfume category called “AromaticFougère” in order to illustrate the aesthetic of “Qualiacore” in its myriad manifestations.
Definition: The Qualiacore Aesthetic is the practice and aspiration to describe experiences in new, meaningful, and non-trivial ways that are illuminating for our understanding of the nature of consciousness.
At a high-level, we must note that the classic ways of describing the phenomenology of scents tend to “miss the target”. Learning about the history, cultural imports, associations, and similarities between perfumes can be fun to do but it does not advance an accurate phenomenological impression of what it is that we are talking about. And while reading about the “perfume notes” of a composition can place it in a certain location relative to other perfumes, such note descriptions usually give you a false sense of understanding and familiarity far removed from the complex subtleties of the state-space of scent. So how can we say new, meaningful, and non-trivial things about a smell?
Note-wise, Aromatic Fougères are typically described as the combination of herbs and spices (the aromatic part) with the core Fougère accord of oak moss, lavender/bergamot, geranium, and coumarin. In this video I offer a qualiacore-style analysis of how these “notes” interact with one another in order to form emergent gestalts. Here we will focus on the phenomenal character of these effects with an emphasis on bringing analogies from dynamic system behavior and energy-management techniques within the purview of the Symmetry Theory of Valence.
In the end, we arrive at a phenomenological fingerprint that cashes out in a comparison to the psychoactive effect of “Calvin Klein” (cocaine + ketamine*), which blends both stimulation and dissociation at the same time – a rather interesting effect that can be used to help you overcome awkwardness barriers in everyday life. “Smooth out the awkwardness landscape with Drakkar Noir!”
I also discuss the art of perfumery in light of QRI’s 8 models of art:
Art as family resemblance (Semantic Deflation)
Art as Signaling (Cool Kid Theory)
Art as Schelling-point creation (a few Hipster-theoretical considerations)
Art as cultivating sacred experiences (self-transcendence and highest values)
Art as exploring the state-space of consciousness (ϡ☀♘🏳️🌈♬♠ヅ)
Art as something that messes with the energy parameter of your mind (ꙮ)
Art as puzzling valence effects (emotional salience and annealing as key ingredients)
Art as a system of affective communication: a protolanguage to communicate information about worthwhile qualia (which culminates in Harmonic Society).
Are Others Conscious? Solving the Problem of Other Minds with Mindmelding and Phenomenal Puzzles (link)
How do you know for sure that other people (and non-human animals) are conscious?
The so-called “problem of other minds” asks us to consider whether we truly have any solid basis for believing that “we are not alone”. In this talk I provide a new, meaningful, and non-trivial solution to the problem of other minds using a combination of mindmelding and phenomenal puzzles in the right sequence such that one can gain confidence that others are indeed “solving problems with qualia computing” and in turn infer that they are independently conscious.
This explanatory style contrasts with typical “solutions” to the problem of other minds that focus on either historical, behavioral, or algorithmic similarities between oneself and others (e.g. “passing a Turing test”). Here we explore what the space of possible solutions looks like and show that qualia formalism can be a key to unlock new kinds of understanding currently out of reach within the prevailing paradigms in philosophy of mind. But even with qualia formalism, the radical skeptic solipsist will not be convinced. Direct experience and “proof” is necessary to convince a hardcore solipsist since intellectual “inferential” arguments can always be mere “figments of one’s own imagination”. We thus explore how mindmelding can greatly increase our certainty of other’s consciousness. However, skeptical worries may still linger: how do you know that the source of consciousness during mindmelding is not your brain alone? How do you know that the other brain is conscious while you are not connected to it? We thus introduce “phenomenal puzzles” into the picture: these are puzzles that require the use of “qualia comparisons” to be solved. In conjunction with a specific mindmelding information sharing protocol, such phenomenal puzzles can, we argue, actually fully address the problem of other minds in ways even strong skeptics will be satisfied with. You be the judge! 🙂
~Qualia of the Day: Wire Puzzles~
Many thanks to: Everyone who has encouraged the development of the field of qualia research over the years. David Pearce for encouraging me to actually write out my thoughts and share them online, Michael Johnson for our multi-year deep collaboration at QRI, and Murphy-Shigematsu for pushing me over the edge to start working on “what I had been putting off” back in 2014 (which was the trigger to actually write the first Qualia Computing post). In addition, I’d like to thank everyone at the Stanford Transhumanist Association for encouraging me so much over the years (Faust, Karl, Juan-Carlos, Blue, Todor, Keetan, Alan, etc.). Duncan Wilson for the beautiful times discussing these matters. Romeo Stevens for the amazing vibes and high-level thoughts. And of course everyone at QRI, especially Quintin Frerichs, Andrew Zuckerman, Anders and Maggie, and the list goes on (Mackenzie, Sean, Hunter, Elin, Wendi, etc.). Likewise, everyone at Qualia Computing Networking (the closed facebook group where we discuss a lot of these ideas), our advisors, donors, readers, and of course those watching these videos. Much love to all of you!
“Tout comprendre, c’est tout pardonner” – To understand all is to forgive all.
Paradigm-Shifting Qualia Research Methods: How to Take Exotic States of Consciousness Seriously (link)
“New scientific paradigms essentially begin life as conspiracy theories, noticing the inconsistencies the previous paradigm is suppressing. Early adopters undergo a process that Kuhn likens to religious deconversion.” – Romeo Stevens
The field of consciousness research lacks a credible synthesis of what we already know about the mind. One key thing that is holding back the science of consciousness is that it’s currently missing an adequate set of methods to “take seriously” the implications of exotic states of consciousness. Imagine a physicist saying that “there is nothing about water that we can learn from studying ice”. Silly as it may be, the truth is that this is the typical attitude about exotic consciousness in modern neuroscience. And even with the ongoing resurgence of scientific interest in psychedelics, outside of QRI and Ingram’s EPRC there is no real serious attempt at mapping the state-space of consciousness in detail. This is to a large extent because we lack the vocabulary, tools, concepts, and focus at a paradigmatic level to do so. But a new paradigm is arriving, and the following 8 new research methods and others in the works will help bring it about:
Taking Exotic States of Consciousness Seriously (e.g. when a world-class phenomenologist says that 3D-printed Poincaré projections of hyperbolic honeycombs make the visual system “glitch” when on DMT the rational response is to listen and ask questions rather than ignore and ridicule).
High-Quality Phenomenology: Precise descriptions of the phenomenal character of experience. Core strategy: useful taxonomies of experience, a language to describe generalized synesthesia (multi-modal coherence), and a rich vocabulary to convey the statistical regularities of textures of qualia (cf. generalizing the concept of “mongrels” in the neuroscience of visual perception to all other modalities).
Phenomenology Club: Critical mass of smart and rational psychonauts.
Psychedelic Turk for Psychophysics: Real-time psychedelic task completion.
Generalized Wada Test: What happens when half of your brain is on LSD and the other half is on ketamine?
Resonance-Based Hedonic Mapping: You are a network of coupled oscillators. Act like it!
Pair Qualia Cartography: Like pair programming but for exploring the state-space of consciousness with non-invasive neurostimulation.
Cognitive Sovereignty: Furthering a culture that has a “Yes &” approach to creativity, keeps track of meta-data, and takes responsibility for the information it puts out.
Are Higher Dimensions Real? From Numerology to Precision Xenovalence – 4 5 6 8 10 12 16 20 24 32 (link)
Many people report experiencing “higher dimensions” during deep meditation and/or psychedelic experiences. Vaporized DMT in particular reliably produces this effect in a large percentage of users. But is this an illusion? Is there anything meaningful to it? What could possibly be going on?
In this video we provide a steel man (or titanium man?) of the idea that higher dimensions are *real* in a new, meaningful, and non-trivial sense.
We must emphasize that most people who believe that DMT experiences are “higher dimensional” interpret their experiences within a direct realist framework. Meaning that they think they are “tuning in” to other dimensions, that some secret sense organ capable of perceiving the etheric realm was “activated”, that awareness into divine realms became available to their soul, or something along those lines. In brief, such interpretations operate under the notion that we can perceive the world directly somehow. In this video, we instead work under the premise that we live in a compact world-simulation generated by our nervous system. If DMT gives rise to “higher dimensional experiences”, then such dimensions will be phenomenological in nature.
We thus try to articulate how it can be possible for an *experience* to acquire higher dimensions. An important idea here is that there is a trade-off between degrees of freedom and geometric dimensions. We present a model where degrees of freedom can become interlocked in such a way that they functionally emulate the behavior of a *virtual* higher dimension. As exemplified by the “harmonograph”, one can indeed couple and interlock multiple oscillators in such a way that one generates paths of a point in a space that is higher-dimensional than the space inhabited by any of the oscillators on their own. More so, with a long qualia decay, one can use such technique to “paint” entire images in a *virtual* high dimensional canvas!
High-quality detailed phenomenology of DMT by rational psychonauts strongly suggests that higher virtual dimensions are widely present in the state. Also, the unique valence properties of the state seem to follow what we could call a “generalized music theory” where the “vibe” of the space is the net consonance between all of the metronomes in it. We indeed see a duality between spatial symmetry and temporal synchrony with modality-specific symmetries (equivariance maps) constraining the dynamic behavior.
This, together with the Symmetry Theory of Valence (Johnson), makes the search for “special divine numbers” suddenly meaningful: numerological correspondences can illuminate the underlying makeup of “heaven worlds” and other hedonically-loaded states of mind!
I conclude with a discussion about the nature of “highly-meaningful experiences”. In light of all of these frameworks, meaning can be understood as a valence effect that arises when you have strong consonance between abstract (narrative and symbolic), emotional, and sensory fields all at once. A key turning point in your life combined with the right emotion and the right “sacred space” can thus give rise to “peak meaning”. The key to infinite bliss!
Solving the Phenomenal Binding Problem: Topological Segmentation as the Correct Explanation Space (link)
How can a bundle of atoms form a unified mind? This is far from a trivial question, and it demands an answer.
The phenomenal binding problem asks us to consider exactly that. How can spatially and temporally distributed patterns of neural activity contribute to the contents of a unified experience? How can various cognitive modules interlock to produce coherent mental activity that stands as a whole?
To address this problem we first need to break down “the hard problem of consciousness” into manageable subcomponents. In particular, we follow Pearce’s breakdown of the problem where we posit that any scientific theory of consciousness must answer: (1) why consciousness exists at all, (2) what are the set of qualia variety and values, and what is the nature of their interrelationships, (3) the binding problem, i.e. why are we not “mind dust”?, and (4) what are the causal properties of consciousness (how could natural selection recruit experience for information processing purposes, and why is it that we can talk about it). We discuss how trying to “solve consciousness” without addressing each of these subproblems is like trying to go to the Moon without taking into account air drag, or the Moon’s own gravitational field, or the fact that most of outer space is an air vacuum. Illusionism, in particular, seems to claim “the Moon is an optical illusion” (which would be true for rainbows – but not for the Moon, or consciousness).
Zooming in on (3), we suggest that any solution to the binding problem must: (a) avoid strong emergence, (b) side-step the hard problem of consciousness, (c) circumvent epiphenomenalism, and (d) be compatible with the modern scientific word picture, namely the Standard Model of physics (or whichever future version achieves full causal closure).
Given this background, we then explain that “the binding problem” as stated is in fact conceptually insoluble. Rather, we ought to reformulate it as the “boundary problem”: reality starts out unified, and the real question is how it develops objective and frame invariant boundaries. Additionally, we explain that “classic vs. quantum” is a false dichotomy, at least in so far as “classical explanations” are assumed to involve particles and forces. Field behavior is in fact ubiquitous in conscious experience, and it need not be quantum to be computationally relevant! In fact, we argue that nothing in experience makes sense except in light of holistic field behavior.
We then articulate exactly why all of the previously proposed solutions to the binding problem fail to meet the criteria we outlined. Among them, we cover:
Finally, we present what we believe is an actual plausible solution to the phenomenal binding problem that satisfies all of the necessary key constraints:
10. Topological segmentation
The case for (10) is far from trivial, which is why it warrants a detailed explanation. It results from realizing that topological segmentation allows us to simultaneously obtain holistic field behavior useful for computation and new and natural regions of fields that we could call “emergent separate beings”. This presents a completely new paradigm, which is testable using elements of the cohomology of electromagnetic fields.
We conclude by speculating about the nature of multiple personality disorder and extreme meditation and psychedelic states of consciousness in light of a topological solution to the boundary problem. Finally, we articulate the fact that, unlike many other theories, this explanation space is in principle completely testable.
~Qualia of the Day: Acqua di Gio by Giorgio Armani and Ambroxan~
Qualia Computing: How Conscious States Are Used For Efficient And Non-Trivial Information Processing (link)
Why are we conscious?
The short answer is that bound moments of experience have useful causal and computational properties that can speed up information processing in a nervous system.
But what are these properties, exactly? And how do we know? In this video I unpack this answer in order to explain (or at least provide a proof of concept explanation for) how bound conscious states accomplish non-trivial speedups in computational problems (e.g. such as the problem of visual reification).
In order to tackle this question we first need to (a) enrich our very conception of computation, and (b) also enrich our conception of intelligence.
(a) Computation: We must realize that the Church-Turing Thesis conception of computation only cares about computing in terms of functions. That is, how inputs get mapped to outputs. But a much more general conception of computation also considers how the substrate allows for computational speed-ups via interacting inner states with intrinsic information. More so, if reality is made of “monads” that have non-zero intrinsic information and interact with one another, then our conception of “computation” must also consider monad networks. And in particular, the “output” of a computation may in fact be an inner bound state rather than just a sequence of discrete outputs (!).
(b) Intelligence: currently this is a folk concept poorly formalized by the instruments with which we measure it (primarily in terms of sequential logics-linguistic processing). But, alas, intelligence is a function of one’s entire world-simulation: even the shading of the texture of the table in front of you is contributing to the way you “see the world” and thus reason about it. So, an enriched conception of intelligence must also take into account: (1) binding, (2) the presence of a self, (3) perspective-taking, (4) distinguishing between the trivial and significant, and (5) state-space of consciousness navigation.
Now that we have these enriched conceptions, we are ready to make sense of the computational role of consciousness: in a way, the whole point of “intelligence” is to avoid brute force solutions by instead recruiting an adequate “self-organizing principle” that can run on the universe’s inherent massively parallel nature. Hence, the “clever” way in which our world-simulation is used: as shown by visual illusions, meditative states, psychedelic experiences, and psychophysics, perception is the result of a balance of field forces that is “just right”. Case in point: our nervous system utilizes the holistic behavior of the field of awareness in order to quickly find symmetry elements (cf. Reverse Grassfire Algorithm).
As a concrete example, I articulate the theoretical synthesis QRI has championed that combines Friston’s Free Energy Principle, Atasoy’s Connectome-Specific Harmonic Waves, Carhart-Harris’ Entropic Disintegration, and QRI’s Symmetry Theory of Valence and Neural Annealing to shows that the nervous system is recruiting the self-organizing principle of annealing to solve a wide range of computational problems. Other principles to be discussed at a later time.
To summarize: 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 worldsheet in that state. This is falsifiable and exciting.
I conclude with a description of the Goldilock’s Zone of Oneness and why to experience it.
There is a problem in philosophy of backwards rationalisation, where people feel intuitive pulls towards certain conclusions, and then try to justify why their intuition is correct. We can say this is putting the cart before the horse. If we are to philosophize well, we shouldn’t start with the conclusion. However, the pull to side with your intuitions is so incredibly crucial to decision-making that it basically can’t be ignored. In fact, at the heart of trying to know anything fundamentally hinges on a feeling quality of ‘this seems/feels right’ in relation to a proposition.
Now, this isn’t to say that all intuitions don’t have truth value, it’s just that we need to be subjectively sensitive to when we are totally being led by a feeling (which I think in many cases some philosophers aren’t aware). At the end of the day, we go off of whether an idea sits right with us at some particular level(s) of the mind, and all the justificatory attempts in favor of this idea serve to shift that feeling in us one way or the other.
Leading on to the discussion of identity: in a lot of thought experiments and attempts to understand where identity starts and stops we find an appeal to intuition. This is often done by conjuring up convoluted scenarios of teletransportation machines, or brain transplants, or Men-In-Black-style memory wipes and then reflecting on whether we feel that identity stayed the same or not. A good way to press people’s institutions is to get them to consider suffering, as personal identity is the great motivator of avoiding suffering (no self = no problem, as they say). Depending on where and at what time suffering is endured by which collection of atoms gets people to consider really fast and more confidently, say, where they think the bounds of identity lie.
Along with the epistemological problems of resting an argument on intuition or ‘gut feeling’ mentioned above, intuitions differ not just from person to person, but from moment to moment (in the same person). And if you haven’t become privy to how your intuitions can change, you may not question the truth value of the signal they are transmitting. So, I write this to highlight the problems of trying to solve identity issues by appealing to a felt-sense of where it lies.
Two Ways of Talking About the Self
Now I see an obvious split in how to approach this topic:
(1) We can talk about identity as a raw experience – what in the experience space do I feel numerically identical to (one and the same as) – and in Buddhistic fashion forgo metaphysical claims here after.
(2) Try to extrapolate beyond immediate experience and argue for a position of what the self is or how identity functions in a metaphysical sense. I call (2) the conceptual self as it is about the content within concepts you believe refers to you.
To make this distinction clear I’ll give an example of a potential answer to (1) and then to (2). If asked: “What am I?” along the lines of (1) one may answer: “I feel like I am my thoughts.” – thoughts arise in experience and there is a fused impression of ‘me-ness’ to those thoughts. While (2) is concerned about the content of those thoughts and if asked: “What am I?” one may answer and even fervently believe: “I am a brain.” However, they don’t have any direct experience of being a brain – it is an extrapolation of ideas beyond direct phenomenological perception.
Sorry for all the set up! This is my framing and to give you the best response I needed to spell this out. Now, let me answer personally what I believe identity is in terms of (1) and then (2). However, (2) is informed by (1), and (1) is made sense of by (2); so although the distinction is very useful, like all separations, their boundaries seem to always breakdown – that there is a hint about my metaphysical beliefs.
Phenomenological Senses of Identity
For me, this has changed throughout the years as I’ve meditated more and more. I have shared these images with you before and they represent the transition of intuitions of personal identity throughout my journey.
They seem to match up quite nicely with how Frank Yang lays out his stages. Depending on which stage someone is in, we hear different metaphysical explanations of identity. (This is where (1) gets easily conflated with (2)).
How I’ve seen Frank spell out his stages (I realize neither of us came up with these on our own):
When it comes to identifying with awareness (the second picture/stage) this is when you hear talk of the sort of there being one universal consciousness and that’s our true nature. When I was identifying with awareness, I could suddenly relate to what people meant by ‘we are all one universal consciousness’. However, I got the sense that people were failing to differentiate between something being numerically identical and qualitatively identical. When you become ‘aware of awareness’ there is a sense that this is a pristine dimension and is not personal. It doesn’t seem to belong to the notion of Roger (as it is perceived causally before the very idea of Roger), nor is it trademarked by Roger’s beliefs or memories. There is an insight that this perfectly equanimous layer of being is part of everyone’s experience, they just don’t see it. Yet it couldn’t be ruled out whether we are all in touch with the same one pure light of consciousness, or if each sentient organism has its own and our consciousnesses (plural) were just qualitatively the same. I think people often miss this distinction.
Stage 2 does not obviously lead to open individualism yet. There is still a sense of the duality between the radiant awareness and everything else to be aware of.
Although, I think that anyone (even those without emptiness insights) could be talked into believing closed, open and empty individualism at a conceptual level, this doesn’t mean their phenomenological experience of identity would change, or would their instinctive, non-inquisitive gut-intuition on the subject.
I would hypothesize that those who have no insight into the 3 characteristic are intuitively most swayed by closed individualism. And those who have sufficient enough insight into impermanence (but not no-self) may intuitively side with empty individualism. And then with a deep enough insight into no-self, open individualism becomes a no-brainer.
Experiencing God (and a message to Leo)
At stage 3 is when open individualism is most likely to begin to intuitively feel right. This is also when talks of being God come out of people’s mouths and, as in terms of (1), they phenomenologically perceive the sense of ‘I’ in everything they experience, and they (2) conceptually infer there is just one thing, call it ‘God’. God is everything. I am everything. Because the understanding of moving from (1) to (2) (from experience to conjecture) is often lost on people, all kinds of wacky metaphysical beliefs come about – supposedly self-validating by higher consciousness or direct cosmic download.
While on stage 3, if you inject some metta into your experience space, you come to see what people mean when they say: “God is everywhere and all loving” or even: “God is love”. Having the feeling of being everything in your experience is like you don’t feel separate from anything, thus there is a deep intimacy with the world which construes love. You feel like you are the body, the thoughts, the emotions, the trees, the hills on the horizon, the air in between all of it, the sky and the awareness field which contains all these things. However, going from ‘the experience of feeling identical to everything you are aware of’ to ‘I am everything (even that which I’m not currently aware of) and therefore I am God/the universe’ requires an unfounded leap – which I admittedly made at some point.
I remember an incredibly stark moment I had when I was in stage 3, where being ‘God’ felt like the most real thing (I can sympathise a lot with where Leo Gura is coming from – though I think he’s lacking some phenomenological discernment). Because at stage 3 the sense of ’I’ is so prevalent, due to it being perceived everywhere in experience, I was investigating this quality a great deal. I was trying to distil the sense of ‘I’ down to its rawest form. “Yes, I feel identical to the trees and the sky and other people, but what is that common element that can be found in all these things which I call ‘I’?” After whittling away all the other unnecessary phenomenological baggage piled onto this ‘I’, I arrived at a clear perception of ‘I’ in its rawest form. The ‘I’ I call the epistemic agent, the pure sense of ‘a knower of experience’.
It became obvious that once the epistemic agent was singled out in experience that this perception of ‘I’ can only manifest in one way. What I mean by this is unlike with milk where the formula can be tainted slightly and result in versions of milk with slightly different colors, or tastes, or smells and yet they are all still milk, it is impossible for the epistemic agent to have a slightly different perceptual ‘flavor’ to it other than it does. This is because the qualia recipe only consists of one ingredient and if that’s missing or different, then it’s not the epistemic agent (the rawest sense of ‘I am’). Once I clocked this, I realized that all iterations of ‘I’ wherever and whenever, in all beings at all times, experience the sense of ‘I am’ exactly the same way. Then, and I remember this moment so clearly, it hit me: if God or the universe is self-aware – which it is just by dint of me being of the universe and self-aware – and has an experience of ‘I-ness’ then my experience of ‘I-ness’ in this relative body is the same as God’s and through a sharing of experience there is a direct link and so… ”Oh my god, I am God!”
(I am not suggesting that this line of reasoning is sound. It was simply the series of steps I went through which brought upon this profound experience).
Again, the numerically versus qualitatively identical distinction could be parsed, however there is a way to get around this, for when you remove the sense of time and space from the equation then that difference collapses. To say that something is qualitatively identical to something else, but not numerically identical doesn’t make sense if two things can’t be differentiated by existing in separate moments of time or space. So in my “Oh my god, I am God!” epiphany, the sense of time and space had been shunned from attention and numerical identity was presumed.
I can imagine that someone has this epiphany moment as I did, but then when they return to a more ‘timey/spacey’ existence they retain credence in the belief that they are God and not just a single, distinct instance of experience of ‘I’ (which would be more of an empty individualist thought). They do this because they are basing their beliefs off of a very profound mind moment, even if the majority of their waking hours don’t suggest the same message.
If I could tell Leo Gura one thing it would be this: “Profundity does not equate to truth.” Just because something felt so real and epic, does not mean that experience is giving you the most accurate representation of greater reality. Truth be told at stage 3 I didn’t have anywhere near the attentional clarity, precision of view, and metacognitive abilities that came later; and so while I was having all these profound experiences I was not totally clued into the subtle ways I was manipulating my experience and was biased to certain perspectives, while overlooking certain things that became clearer to me later on.
Self, Not-self, and Neither Self nor Not-self
When it comes to personal identity, I want to distinguish three things the mind can do here:
It can project a sense of self onto parts of experience – “I feel like I am this chair.” – said the man on salvia.
It can project a sense of not-self onto parts of experience – “I don’t feel identical to that person over there.” – said sober Joe. I want to emphasize here that I don’t mean there is just a lack of ‘feeling’ associated with something, but rather there is an actual new ‘feeling’ of not identifying with something.
Stage 4 (my 4th picture) was living a life with the constant signal of ‘not me’ being coupled with everything I pointed my attention to.
It can stop projecting any sense of self and not-self – “I neither feel like I am everything, nor I’m not.” said Roger. Here, I mean the lack of projecting a sense of self and even a sense of not-self.
To go into a little more detail on what is meant by 3: ‘Neither self, nor not self’… essentially there is just no transmission of data on this subject. No reading. When asked “What are you?” it’s like the question doesn’t even compute. Before, there were qualia indicators to be able to judge what is self and what is not-self. And now it’s like the mind pulls a blank. It is not because the answer is obvious that ‘I am everything’, or ‘I am nothing’. It’s almost a bit like asking a person who is blind from birth “Do you just see blackness?” – it can be really hard for sight-abled-people to get their head around the fact that some blind people don’t see anything at all (and what that really means). 4th path is akin to becoming blind to identity in a way. Although, I wasn’t identity blind from birth, memory of the qualia of ‘me-ness’ and ‘not me-ness’ is incredibly faded.*
*There is subtle nuance to get into with retaining semblances of individuality just to be able to function in the world.
The Ship of Theseus, Threshold Emptiness Insight and Losing the Ability to Buy into Nouns
At a certain point, once enough insight into emptiness was established, the ability to seriously believe in separate entities became near impossible. I remember with my beginner’s mind, closed individualism was the default position. And when nouns were comprehended, they were firmly believed to be distinct, real partitions in reality. “The world is made of things that are tables and things that are not.” (As if a table is an actual thing, lol). However, now I can never fully think that a table is anything more than a mind-made construct. It is perceived as so porous, airy, hollow…. empty. And this applies to all nouns: ‘atoms’, ‘being’ ‘non-being’, ‘life’, ‘death’, ‘mind’ and including the idea of ‘The Now’ (I’ll get into that later).
One time in philosophy class we were going over the ‘paradox’ of The Ship of Theseus. People in my class had all kinds of differing intuition. Some said, ‘as soon as over 50% of the ship parts have been replaced then it’s a new/different ship’. Some said, ‘as soon as you replace one part of the ship it’s a new/different ship’. And others said, ‘as soon as one atom changes it’s a new/different ship’. They were going back and forth arguing about identity, which was the point of the class. And meanwhile the whole time I was thinking there is no ship of Theseus to begin with, there never was, it’s not a thing. And so there is no paradox. There is no conundrum to solve.
I had been reading ‘The Master and His Emissary: The Divided Brain’ at the time, and it occurred to me during the class that what I was witnessing were people with all very different brain chemistries and either left or right hemisphere biases, and this is what is leading them to different conclusions (me not being an exception) – the philosophical quibbling had little to do with it. (This is not to resort to any postmodernist conclusions. I do think some positions contain more truth signal than others.)
4th Path Putting the Nail in the Coffin for Empty Individualism?
There is no ‘now’, as there is not enough time for even a single isolated self to form. At 4th path insight into emptiness is so stark that you realise that to conceive of ‘The Now’ as a thing is wrong view. I used to experience things as arising and then a moment later passing; as manifesting and then slightly there after defabricating. But now I can see how phenomena are already disappearing the moment they are appearing. This leads to kinds of visions of super-positions – simultaneous 1 and 0. With such perception a ‘now’ as a moment can’t even consolidate – there truly is no ground for things to rest on.
Finally (2) My Conceptual Beliefs About Identity! (Prepare to be disappointed)
Keeping in mind what I said about ‘neither self nor not self’, when the intuition of personal identity is so lacking the question of ‘What is me and what is not me?’ just becomes ‘What does it mean for something to be its own individual entity?’ or even more simply ‘What exists?’. Does there exist one thing or more than one thing? And does it even make sense to consider there being ‘things’ (nouns) at all?
(Take this next part as me applying a cosmic lens).
So, is there more than one thing? Engaging my scrupulous, philosophical, inquisitive mind, I can’t conceive of how there being more than one thing would be meaningful. But I don’t even really believe in things at all (if ‘thing’ is taken as a noun), so one thing isn’t quite getting at it either. There is something and it seems to be something so magical that it defies categorical comprehension. But the fact that there is change suggests this is not unitary, yet nor do I wish to say it is legion. Not noun, but verb? A process? But to where and how?
Heidegger often wrote in double negatives; I believe because when you construe something in the negative you bring to mind both the thing and its negative simultaneously. There is a greater potential for the mind to grasp a seeming paradox, but the conceptual mind can never fully do it, it can only approximate. Kierkegaard tried as he put it: “The self is a relation that relates itself to itself or is the relation’s relating itself to itself in the relation; the self is not the relation but is the relation’s relating itself to itself.” But words can only serve to point to something outside of their grasp.
This is why:
“The Toa that can be named is not the eternal Toa”
However, when I stop thinking (disengage the conceptual mind) and simply be, I get an intuitive sense of a super-position. Simultaneously, neither one nor many. Neither now nor not now. Neither existing nor not existing. Neither conscious nor not conscious. And this is apprehended in a way that is not confusing or jarring, but as the most sensible stance.
Still I have a sceptic bone in my body, and I am always open to being schooled.
Halfway In, Halfway Out The Great Door of Being
Imagine a great conundrum that people have been debating over for centuries. “If a man is stepping through his front door and he has one foot in his house and one foot out of his house and his body is exactly in the middle, is he inside or outside?” People can’t seem to agree. Some say he is clearly inside because he is already under the door frame. Others say, he is still outside because he hasn’t fully entered his house yet. People squabble about whether it matters if he is coming or going. The real question is when he is exactly 50% in and exactly 50% out what is he? Inside or outside? The reason people can’t come down on a solid answer is because whenever they find someone passing through their front door the moment they go to make a judgement they miss that 50/50 moment and either witness him too early or too late at 60/40 or 40/60 in and out. In which case, they either decide he was definitely inside or definitely outside, accordingly. You have been trying to solve this issue too and feel like you have come close. One time you saw a guy in the act at 51/49 in and out. And then another time you saw a man who was 49/51 in and out. But no one ever is precise enough to make their judgement when he is exactly 50/50 in and out. Because true 50% in and 50% out hasn’t been witnessed, so people can only speculate that ‘well if we were to catch a man who was exactly at 50/50 in and out of his front door, we would conclude that maybe he was BOTH inside and outside.’
One day, it just so happens you see a man coming home from work. He’s approaching the front door, keys in hand. You’ve been practicing for this moment your whole life. Finally, are you going to be able to solve this great conundrum? He unlocks the door. He opens it. He steps through. And that was it! You witnessed it. You clearly clocked the 50/50 moment.
“I saw it! I saw it!” you yell. Bystanders hear your cries and come up to you.
“What did you see?” they ask.
“I saw the precise moment he was exactly 50% in and 50% out!”
“Well…” they say “what was he, inside or outside then?”
And you respond “No”.
“Huh? Oh, you mean he was both inside and outside?”
“No” you say again.
“I don’t get it.” respond the bystanders. And in fact, you don’t even really get what you mean, because it doesn’t quite make sense to you either and yet it was as clear as day.
“He wasn’t inside or outside, because he simply vanished.”
The composition of consciousness (colors, shapes, etc.)
Its information content (the fact each experience is “distinct”)
The unity of consciousness (why does seeing the color blue does not only change a part of your visual field, but in some sense it changes the experience as a whole?)
The borders of experience (also called ‘exclusion principle’; that each experience excludes everything not in it; presence of x implies negation of ~x)
Giulio Tononi’s 5 Axioms of Consciousness
Finally, Michael Johnson breaks it down in terms of what he sees as a set of what ultimately are tractable problems. As a whole the problem of consciousness may be conceptually daunting and scientifically puzzling, but this framework seeks to paint a picture of what a solution should look like. These are:
Reality mapping problem (what is the formal ontology that can map reality to consciousness?)
Substrate problem (in such an ontology, which objects and processes contribute to consciousness?)
Boundary problem (akin to the binding problem, but reformulated to be agnostic about an atomistic ontology of systems)
Scale problem (how to connect the scale of our physical ontology with the spatio-temporal scale at which experiences happen?)
Topology of information problem (how do we translate the physical information inside the boundary into the adequate mathematical object used in our formalism?)
State-space problem (what mathematical features does each qualia variety, value, and binding architecture correspond to?)
Translation problem (starting with the mathematical object corresponding to a specific experience within the correct formalism, how do you derive the phenomenal character of the experience?)
Vocabulary problem (how can we improve language to talk directly about natural kinds?)
Michael Johnson’s 8 Problems of Consciousness
Each of these different breakdowns have advantages and disadvantages. But I think that they are all very helpful and capable of improving the way we understand consciousness. While pondering about the “hard problem of consciousness” can lead to fascinating and strange psychological effects (much akin to asking the question “why is there something rather than nothing?”), addressing the problem space at a finer level of granularity almost always delivers better results. In other words, posing the “hard problem” is less useful than decomposing the question into actually addressable problems. The overall point being that by doing so one is in some sense actually trying to understand rather than merely restating one’s own confusion.
Do you know of any other such breakdown of the problem space?
The answer is yes (though I am the writer of the piece that is linked, so take my answer with a grain of salt).
The number of novel mathematical objects encoded in the structure of one’s experience when under the influence of DMT is huge. Most mathematicians who try it will come out feeling that they “don’t even know where to start”.
So let’s start simple.
Consider the “Chrysanthemum” level of DMT intoxication (which is the 2nd of 6 levels). Anybody who has read “The Symmetry of Things” by John H. Conway, Heidi Burgiel, and Chaim Goodman-Strauss (or who has a deep acquaintance with symmetry groups by other means) will *readily recognize* the fact that the symmetry groups that appear on such DMT visuals are *not Euclidean*.
At that level they would see rapidly-flickering superpositions of hyperbolic symmetry groups like *2 3 11, *2 3 7, 2 4 5, 2 3 9 (the picture below), etc. Together with the fact that these visuals are completely “flat-looking” rather than curved, this is the smoking gun that what you are looking at/experiencing is a hyperbolic phenomenal space.
2 3 9 Hyperbolic Symmetry Group
And this is not even discussing the 3D hyperbolic space that becomes apparent (if you know what to look for) on higher levels of DMT. For instance, on level 3 you can experience 3D Euclidean symmetry groups tesselate your visual field, on level 4 you can experience 3D hyperbolic space and “prime” objects that belong to that geometry (which are impossible to reproduce faithfully in Euclidean space). Level 5 leads to global topological bifurcations of the phenomenal space, which gives rise to even more exotic objects with hard-to-grasp mathematics. And level 6… well, there IS a level 6, and that’s as much as I’m willing to say for the time being.
In future, I believe that mathematicians who care to *look closely* will see the signature of exotic mathematical spaces on the “DMT Realms” everywhere. This will become common knowledge in both neuroscience and mathematical circles.
As David Pearce likes to say: “Some people think we are reaching the age where fundamental knowledge has been achieved… I think the enterprise of knowledge has scarcely begun.” Studying exotic states of consciousness is not even at a pre-Galilean stage, it perhaps is even at a pre-Socratic stage. Alas, if more people pay attention and document their experiences carefully, such that a critical mass of rational brilliant psychonauts is reached, there will be a “knowledge explosion”.
At this point in the trip I became something that I can not put into words… I became atemporal. I existed without time… I existed through an infinite amount of time. This concept is impossible to comprehend without having actually perceived it. Even now in retrospect it is hard to comprehend it. But I do know that I lived an eternity that night…
What is time? When people ask this question it is often hard to tell what they are talking about. Indeed, without making explicit one’s background philosophical assumptions this question will usually suffer from a lot of ambiguity. Is one talking about the experience of time? Or is one talking about the physical nature of time? What sort of answer would satisfy the listener? Oftentimes this implicit ambiguity is a source of tremendous confusion. Time distortion experiences deepen the mystery; the existence of exotic ways of experiencing time challenges the view that we perceive the passage of physical time directly. How to disentangle this conundrum?
Modern physics has made enormous strides in pinning down what physical time is. As we will see, one can reduce time to causality networks, and causality to patterns of conditional statistical independence. Yet in the realm of experience the issue of time remains much more elusive.
In this article we provide a simple explanatory framework that accounts for both the experience of time and its relation to physical time. We then sketch out how this framework can be used to account for exotic experiences of time. We end with some thoughts pertaining the connection between the experience of time and valence (the pleasure-pain axis), which may explain why exotic experiences of the passage of time are frequently intensely emotional in nature.
To get there, let us first lay out some key definitions and background philosophical assumptions:
Key Terminology: Physical vs. Phenomenal Time
Physical Time: This is the physical property that corresponds to what a clock measures. In philosophy of time we can distinguish between eternalism and presentism. Eternalism postulate that time is a geometric feature of the universe, best exemplified with “block universe” metaphor (i.e. where time is another dimension alongside our three spatial dimensions). Presentism, instead, postulates that only the present moment is real; the past and the future are abstractions derived from the way we experience patterns in sequences of events. The present is gone, and the future has yet to come.
Now, it used to be thought that there was a universal metronome that dictated “what time it is” in the universe. With this view one could reasonably support presentism as a viable account of time. However, ever since Einstein’s theory of relativity was empirically demonstrated we now know that there is no absolute frame of reference. Based on the fundamental unity of space and time as presented by general relativity, and the absence of an absolute frame of reference, we find novel interesting arguments in favor of eternalism and against presentism (e.g. the Rietdijk–Putnam argument). On the other hand, presentists have rightly argued that the ephemeral nature of the present is self-revealing to any subject of experience. Indeed, how can we explain the feeling of the passage of time if reality is in fact a large geometric “static” structure? While this article does not need to take sides between eternalism and presentism, we will point out that the way we explain the experience of time will in turn diminish the power of presentist arguments based on the temporal character of our experience.
Phenomenal Time: This is the way in which the passing of time feels like. Even drug naïve individuals can relate to the fact that the passage of time feels different depending on one’s state of mind. The felt sense of time depends on one’s level of arousal (deeply asleep, dreaming, tired, relaxed, alert, wide awake, etc.) and hedonic tone (depressed, anxious, joyful, relaxed, etc.). Indeed, time hangs heavy when one is in pain, and seems to run through one’s fingers when one is having a great time. More generally, when taking into account altered states of consciousness (e.g. meditation, yoga, psychedelics) we see that there is a wider range of experiential phenomena than is usually assumed. Indeed, one can see that there are strange generalizations to phenomenal time. Examples of exotic phenomenal temporalities include: tachypsychia (aka. time dilation), time reversal, short-term memory tracers, looping, “moments of eternity“, temporal branching, temporal synchronicities, timelessness, and so on. We suggest that any full account of consciousness ought to be able to explain all of these variants of phenomenal time (among other key features of consciousness).
Key Background Assumptions
We shall work under three key assumptions. First, we have indirect realism about perception. Second, we have mereological nihilism in the context of consciousness, meaning that one’s stream of consciousness is composed of discrete “moments of experience”. And third, Qualia Formalism, a view that states that each moment of experience has a mathematical structure whose features are isomorphic to the features of the experience. Let us unpack these assumptions:
1. Indirect Realism About Perception
This view also goes by the name of representationalism or simulationism (not to be confused with the simulation hypothesis). In this account, perception as a concept is shown to be muddled and confused. We do not really perceive the world per se. Rather, our brains instantiate a world-simulation that tracks fitness-relevant features of our environment. Our sensory apparatus merely selects which specific world-simulation our brain instantiates. In turn, our world-simulations causally covaries with the input our senses receive and the motor responses it elicits. Furthermore, evolutionary selection pressures, in some cases, work against accurate representations of one’s environment (so long as these are not fitness-enhancing). Hence, we could say that our perception of the world is an adaptive illusion more than an accurate depiction of our surroundings.
A great expositor of this view is Steve Lehar. We recommend his book about how psychonautical experience make clear the fact that we inhabit (and in some sense are) a world-simulation created by our brain. Below you can find some pictures from his “Cartoon Epistemology“, which narrates a dialogue between a direct and an indirect realist about perception:
Steve Lehar also points out that the very geometry of our world-simulation is that of a diorama. We evolved to believe that we can experience the world directly, and the geometry of our world-simulation is very well crafted to keep us under the influence of a sort of spell to makes us believe we are the little person watching the diorama. This world-simulation has a geometry that is capable of representing both nearby regions and far-away objects (and even points-at-infinity), and it represents the subject of experience with a self-model at its projective center.
We think that an account of how we experience time is possible under the assumption that experiential time is a structural feature of this world-simulation. In turn, we would argue that implicit direct realism about perception irrevocably confuses physical time and phenomenal time. For if one assumes that one somehow directly perceives the physical world, doesn’t that mean that one also perceives time? But in this case, what to make of exotic time experiences? With indirect realism we realize that we inhabit an inner world-simulation that causally co-varies with features of the environment and hence resolve to find the experience of time within the confines of one’s own skull.
2. Discrete Moments of Experience
A second key assumptions is that experiences are ontologically unitary rather than merely functionally unitary. The philosophy of mind involved in this key assumption is unfortunately rather complex and easy to misunderstand, but we can at least say the following. Intuitively, as long as one is awake an alert, it feels like one’s so-called “stream of consciousness” is an uninterrupted and continuous experience. Indeed, at the limit, some philosophers have even argued that one is a different person each day; subjects of experience are, as it were, delimited by periods of unconsciousness. We instead postulate that the continuity of experience from one moment to the next is an illusion caused be the way experience is constructed. In reality, our brains generate countless “moments of experience” every second, each with its own internal representation of the passage of time and the illusion of a continuous diachronic self.
The precise physical underpinnings of a moment of experience have yet to be discovered, but if monistic physicalism is to survive, it is likely that the (physical) temporal extension that a single moment of experience spans is incredibly thin (possibly no more than 10^-13 seconds). In this article we make no assumptions about the actual physical temporal extension of a moment of experience. All we need to say is that it is “short” (most likely under a millisecond).
It is worth noting that the existence of discrete moments of experience supports an Empty Individualist account of personal identity. That is, a person’s brain works as an experience machine that generates many conscious events every second, each with its own distinct coordinates in physical space-time and unique identity. We would also argue that this ontology may be compatible with Open Individualism, but the argument for this shall be left to a future article.
3. Qualia Formalism
This third key assumption states that the quality of all experiences can be modeled mathematically. More precisely, for any given moment of experience, there exists a mathematical object whose mathematical features are isomorphic the the features of the experience. At the Qualia Research Institute we take this view and run with it to see where it takes us. Which mathematical object can fully account for the myriad structural relationships between experiences is currently unknown. Yet, we think that we do not need to find the One True Mathematical Object in order to make progress in formalizing the structure of subjective experience. In this article we will simply invoke the mathematical object of directed graphs in order to encode the structure of local binding of a given experience. But first, what is “local binding”? I will borrow David Pearce’s explanation of the terms involved:
The “binding problem”, also called the “combination problem”, refers to the mystery of how the micro-experiences mediated by supposedly discrete and distributed neuronal edge-detectors, motion-detectors, shape-detectors, colour-detectors, etc., can be “bound” into unitary experiential objects (“local” binding) apprehended by a unitary experiential self (“global” binding). Neuroelectrode studies using awake, verbally competent human subjects confirm that neuronal micro-experiences exist. Classical neuroscience cannot explain how they could ever be phenomenally bound. As normally posed, the binding problem assumes rather than derives the emergence of classicality.
In other words, “local binding” refers to the way in which the features of our experience seem to be connected and interwoven into complex phenomenal objects. We do not see a chair as merely a disparate set of colors, edges, textures, etc. Rather, we see it as an integrated whole with fine compositional structure. Its colors are “bound” to its edges which are “bound” to its immediate surrounding space and so forth.
A simple toy model for the structure of an experience can be made by saying that there are “simple qualia” such as color and edges, and “complex qualia” formed by the binding of simple qualia. In turn, we can represent an experience as a graph where each node is a simple quale and each edge is a local binding connection. The resulting globally connected graph corresponds to the “globally bound” experience. Each “moment of experience” is, thus, coarsely at any rate, a network.
While this toy model is almost certainly incomplete (indeed some features of experience may require much more sophisticated mathematical objects to be represented properly), it is fair to say that the rough outline of our experience can be represented with a network-like skeleton encoding the local binding connections. More so, as we will see, this model will suffice to account for many of the surprising features of phenomenal time (and its exotic variants).
Each layer is connected itself in a geometric way, and connected to the previous and next layer with directed edges.
While both physical and phenomenal time pose profound philosophical conundrums, it is important to denote that science has made a lot of progress providing formal accounts of physical time. Confusingly, even Einstein’s theory of general relativity is time-symmetric, meaning that the universe would behave the same whether time was moving forwards or backwards. Hence relativity does not provide, on its own, a direction to time. What does provide a direction to time are properties like the entropy gradient (i.e. the direction along which disorder is globally increasing) and, the focus of this article, causality as encoded in the network of statistical conditional independence. This is a mouthful, let us tackle it in more detail.
In Timeless CausalityYudkowsky argues one can tell the direction of causality, (and hence of the arrow of time) by examining how conditioning on events inform us about other events. We recommend reading the linked article for details (and for a formal account read SEP’s entry on the matter).
In the image above we have a schematic representation of two measurables (1 & 2) at several times (L, M, and R). The core idea is that we can determine the flow of causality by examining the patterns of statistical conditional independence, with questions like “if I’ve observed L1 and L2, do I gain information about M1 by learning about M2?” an so on*.
Intriguingly, these models of time and causality are tenseless and hence eternalist. The whole universe works as a unified system in which time appears as an axis rather than a metaphysical universal metronome. But if eternalism is true, how come we can feel the passage of time? If moments of experience exist, how come we seem to experience movement and action? Shouldn’t we experience just a single static “image”, like seeing a single movie frame without being aware of the previous ones? We are now finally ready tackle these questions and explain how time may be encoded in the structure of one’s experience.
In the image above we contrast physical and phenomenal time explicitly. The top layer shows the physical state of a scene in which a ball is moving along a free-falling parabolic trajectory. In turn, a number of these states are aggregated by a process of layering (second row) into a unified “moment of experience”. As seen on the third row, each moment of experience represents the “present scene” as the composition of three slices of sensory input with a time-dependent dimming factor. Namely, the scene experienced is approximated with a weighted sum of three scenes with the most recent one being weighted the highest and the oldest the least.
In other words, at the coarsest level of organization time is encoded by layering the current input scene with faint after-images of very recent input scenes. In healthy people this process is rather subtle yet always present. Indeed, after-images are an omnipresent feature of sensory modalities (beyond sight).
A simple model to describe how after-images are layered on top of each other to generate a scene with temporal depth involves what we call “time-dependent qualia decay functions”. This function determines how quickly sensory (and internal) impressions fade over time. With e.g. psychedelics making this decay function significantly fatter (long-tailed) and stimulants making it slightly shorter (i.e. higher signal-to-noise ratio at the cost of reduced complex image formation).
With this layering process going on, and the Qualia Formalist model of experience as a network of local binding, we can further find a causal structure in experience akin to that in physical time (as explained in Timeless Causality):
Again, each node of the network represents a simple quale and each edge represents a local binding relationship between the nodes it connects. Then, we can describe the time-dependent qualia decay function as the probability that a node or an edge will vanish at each (physical) time step.
The rightmost nodes and edges are the most recent qualia triggered by sensory input. Notice how the nodes and edges vanish probabilistically with each time step, making the old layers sparsely populated.
With a sufficiently large network one would be able to decode the direction of causality (and hence of time) using the same principles of statistical conditional independence used to account for physical time. What we are proposing is that this underlies what time feels like.
Now that we understand what the pseudo-time arrow is, what can we do with it?
Explanatory Power: How the Pseudo-Time Arrow Explains Exotic Phenomenal Time
Let us use this explanatory framework on exotic experiences of time. That is, let us see how the network of local binding and its associated pseudo-time arrows can explain unusual experiences of time perception.
To start we should address the fact that tachypsychia (i.e. time dilation) could either mean (a) that “one experiences time passing at the same rate but that this rate moves at a different speed relative to the way clocks tick compared to typical perception” or, more intriguingly, (b) that “time itself feels slower, stretched, elongated, etc.”.
The former (a) is very easy to explain, while the latter requires more work. Namely, time dilation of the former variety can be explained by an accelerated or slowed down sensory sampling rate in such a way that the (physical) temporal interval between each layer is either longer or shorter than usual. In this case the structure of the network does not change; what is different is how it maps to physical time. If one were on a sensory deprivation chamber and this type of time dilation was going on one would not be able to say so since the quality of phenomenal time (as encoded in the network of local binding) remains the same as before. Perhaps compare how it feels like to see a movie in slow-motion relative to seeing it at its original speed while being perfectly sober. Since one is sober either way, what changes is how quickly the world seems to move, not how one feels inside.
The latter (b) is a lot more interesting. In particular, phenomenal time is often incredibly distorted when taking psychedelics in a way that is noticeable even in sensory deprivation chambers. In other words, it is the internal experience of the passage of time that changes rather than the layering rate relative to the external world. So how can we explain that kind of phenomenal time dilation?
The most straightforward effect of psychedelics one can point out with regards to the structure of one’s experience is the fact that qualia seems to last for much longer than usual. This manifests as “tracers” in all sensory modalities. Using the vocabulary introduced above, we would say that psychedelics change the time-dependent qualia decay function by making it significantly “fatter”. While in sober conditions the positive after-image of a lamp will last between 0.2 and 1 second, on psychedelics it will last anywhere between 2 and 15 seconds. This results in a much more pronounced and perceptible change in the layering process of experience. Using Lehar’s diorama model of phenomenal space, we could represent various degrees of psychedelic intoxication with the following progression:
Strong dose (overwhelming layering/confusion between layers)
The first image is what one experiences while sober. The second is what one experiences if one takes, e.g. 10 micrograms of LSD (i.e. microdosing), where there is a very faint additional layer but is at times indistinguishable from sober states. The third, fourth, and fifth image represent what tracers may feel like on ~50, ~150, and ~300 micrograms of LSD, respectively. The last image is perhaps most reminiscent of DMT experiences, which provide a uniquely powerful and intense high-frequency layering at the onset of the trip.
In the graphical model of time we could say that the structure of the network changes by (1) a lower probability for each node to vanish in each (physical) time step, and (2) an even lower probability for each edge to vanish after each (physical) time step. The tracers experienced on psychedelics are more than just a layering process; the density of connections also increases. That is to say, while simple qualia lasts for longer, the connections between them are even longer-lasting. The inter-connectivity of experience is enhanced.
A low dose of a psychedelic will lead to a slow decay of simple qualia (colors, edges, etc.) and an even slower decay of connections (local binding), resulting in an elongated and densified pseudo-time arrow.
This explains why time seems to move much more slowly on psychedelics. Namely, each moment of experience has significantly more temporal depth than a corresponding sober state. To illustrate this point, here is a first-person account of this effect:
A high dose of LSD seems to distort time for me the worst… maybe in part because it simply lasts so long. At the end of an LSD trip when i’m thinking back on everything that happened my memories of the trip feel ancient.
When you’re experiencing the trip it’s possible to feel time slowing down, but more commonly for me I get this feeling when I think back on things i’ve done that day. Like “woah, remember when I was doing this. That feels like it was an eternity ago” when in reality it’s been an hour.
On low doses of psychedelics, phenomenal time may seem to acquire a sort of high definition unusual for sober states. The incredible (and accurate) visual acuity of threshold DMT experiences is a testament to this effect, and it exemplifies what a densified pseudo-time arrow feels like:
Just as small doses of DMT enhance the definition of spatial structures, so is the pseudo-time arrow made more regular and detailed, leading to a strange but compelling feeling of “HD vision”.
But this is not all. Psychedelics, in higher doses, can lead to much more savage and surrealistic changes to the pseudo-time arrow. Let us tackle a few of the more exotic variants with this explanatory framework:
This effect feels like being stuck in a perfectly-repeating sequence of events outside of the universe in some kind of Platonic closed timelike curve. People often accidentally induce this effect by conducting repetitive tasks or listening to repetitive sounds (which ultimately entrain this pattern). For most people this is a very unsettling experience since it produces a pronounce feeling of helplessness due to making you feel powerless about ever escaping the loop.
In terms of the causal network, this experience could be accounted for with a loop in the pseudo-time arrow of experience:
High Dose LSD can lead to annealing and perfect “standing temporal waves” often described as “time looping” or “infinite time”
Moments of Eternity
Subjectively, so-called “Moments of Eternity” are extremely bizarre experiences that have the quality of being self-sustaining and unconditioned. It is often described in mystical terms, such as “it feels like one is connected to the eternal light of consciousness with no past and no future direction”. Whereas time loops lack some of the common features of phenomenal time such as a vanishing past, moments of eternity are even more alien as they also lack a general direction for the pseudo-time arrow.
High Dose LSD may also generate a pseudo-time arrow with a central source and sink to that connects all nodes.
Both time loops and moments of eternity arise from the confluence of a slower time-dependent qualia decay function and structural annealing (which is typical of feedback). As covered in previous posts, as depicted in numerous psychedelic replications, and as documented in PsychonautWiki, one of the core effects of psychedelics is to lower the symmetry detection threshold. Visually, this leads to the perception of wallpaper symmetry groups covering textures (e.g. grass, walls, etc.). But this effect is much more general than mere visual repetition; it generalizes to the pseudo-time arrow! The texture repetition via mirroring, gyrations, glides, etc. works indiscriminately across (phenomenal) time and space. As an example of this, consider the psychedelic replication gifs below and how the last one nearly achieves a standing-wave structure. On a sufficient dose, this can anneal into a space-time crystal, which may have “time looping” and/or “moment of eternity” features.
Stimuli with tracers
As discussed in a previous post, a number of people report temporal branching on high doses of psychedelics. The reported experience can be described as simultaneously perceiving multiple possible outcomes of a given event, and its branching causal implications. If you flip a coin, you see it both coming up heads and tails in different timelines, and both of these timelines become superimposed in your perceptual field. This experience is particularly unsettling if one interprets it through the lens of direct realism about perception. Here one imagines that the timelines are real, and that one is truly caught between branches of the multiverse. Which one is really yours? Which one will you collapse into? Eventually one finds oneself in one or another timeline with the alternatives having been pruned. An indirect realist about perception has an easier time dealing with this experience as she can interpret it as the explicit rendering of one’s predictions about the future in such a way that they interfere with one’s incoming sensory stimuli. But just in case, in the linked post we developed an empirically testable predictions from the wild possibility (i.e. where you literally experience information from adjacent branches of the multiverse) and tested it using quantum random number generators (and, thankfully for our collective sanity, obtained null results).
High Dose LSD Pseudo-Time Arrow Branching, as described in trip reports where people seem to experience “multiple branches of the multiverse at once.”
Finally, in some situations people report the complete loss of a perceived time arrow but not due to time loops, moments of eternity, or branching, but rather, due to scrambling. This is less common on psychedelics than the previous kinds of exotic phenomenal time, but it still happens, and is often very disorienting and unpleasant (an “LSD experience failure mode” so to speak). It is likely that this also happens on anti-psychotics and quite possibly with some anti-depressants, which seem to destroy unpleasant states by scrambling the network of local binding (rather than annealing it, as with most euphoric drugs).
Loss of the Pseudo-Time Arrow (bad trips? highly scrambled states caused by anti-psychotics?)
In summary, this framework can tackle some of the weirdest and most exotic experiences of time. It renders subjective time legible to formal systems. And although it relies on an unrealistically simple formalism for the mathematical structure of consciousness, the traction we are getting is strong enough to make this approach a promising starting point for future developments in philosophy of time perception.
We will now conclude with a few final thoughts…
Intriguingly, with compounds such as DMT, the layering process is so fast that on doses above the threshold level one very quickly loses track of the individual layers. In turn, one’s mind attempts to bind together the incoming layers, which leads to attempts of stitching together multiple layers in a small (phenomenal) space. This confusion between layers compounded with a high density of edges is the way we explained the unusual geometric features of DMT hallucinations, such as the spatial hyperbolic symmetry groups expressed in its characteristic visual texture repetition (cf. eli5). One’s mind tries to deal with multiple copies of e.g. the wall in front, and the simplest way to do so is to stitch them together in a woven Chrysanthemum pattern with hyperbolic wrinkles.
Of special interest to us is the fact that both moments of eternity and time loops tend to be experienced with very intense emotions. One could imagine that finding oneself in such an altered state is itself bewildering and therefore stunning. But there are many profoundly altered states of consciousness that lack a corresponding emotional depth. Rather, we think that this falls out of the very nature of valence and the way it is related to the structure of one’s experience.
In particular, the symmetry theory of valence (STV) we are developing at the Qualia Research Institute posits that the pleasure-pain axis is a function of the symmetry (and anti-symmetry) of the mathematical object whose features are isomorphic to an experience’s phenomenology. In the case of the simplified toy model of consciousness based on the network of local binding connections, this symmetry may manifest in the form of regularity within and across layers. Both in time loops and moments of eternity we see a much more pronounced level of symmetry of this sort than in the sober pseudo-time arrow structure. Likewise, symmetry along the pseudo-time arrow may explain the high levels of positive valence associated with music, yoga, orgasm, and concentration meditation. Each of these activities would seem to lead to repeating standing waves along the pseudo-time arrow, and hence, highly valence states. Futurework shall aim to test this correspondence empirically.
The Qualia Research Institute Logo (timeless, as you can see)
Suppose that we do know L1 and L2, but we do not know R1 and R2. Will learning M1 tell us anything about M2? […]
The answer, on the assumption that causality flows to the right, and on the other assumptions previously given, is no. “On each round, the past values of 1 and 2 probabilistically generate the future value of 1, and then separately probabilistically generate the future value of 2.” So once we have L1 and L2, they generate M1 independently of how they generate M2.
But if we did know R1 or R2, then, on the assumptions, learning M1 would give us information about M2. […]
Similarly, if we didn’t know L1 or L2, then M1 should give us information about M2, because from the effect M1 we can infer the state of its causes L1 and L2, and thence the effect of L1/L2 on M2.
Thanks to: Mike Johnson, David Pearce, Romeo Stevens, Justin Shovelain, Andrés Silva Ruiz, Liam Brereton, and Enrique Bojorquez for their thoughts about phenomenal time and its possible mathematical underpinnings. And to Alfredo Valverde for pointing me to the Erlangen program, wh
This is one of those questions that tends to arise when Hinduism or Christianity come in contact with Buddhism. However, perhaps it should arise more when Buddhism is thinking about itself. I include this discussion here because it addresses some points that are useful for later and previous discussions. True Self and no-self are actually talking about the same thing, just from different perspectives. Each can be useful, but each is an extreme. Truly, the truth is a Middle Way between these and is indescribable, but I will try to explain it anyway in the hope that it may support actual practice. It may seem odd to put a chapter that deals with the fruits of insight practices in the middle of descriptions of the samatha jhanas, but hopefully when you read the next chapter you will understand why it falls where it does.
For all you intellectuals out there, the way in which this chapter is most likely to support practice is to be completely incomprehensible and thus useless. Ironically, I have tried to make this chapter very clear, and in doing so have crafted a mess of paradoxes. In one of his plays, Shakespeare puts philosophers on par with lawyers. In terms of insight practice, a lawyer who is terrible at insight practices but tries to do them anyway is vastly superior to a world-class philosopher who is merely an intellectual master of this theory but practices not at all.
Remember that the spiritual life is something you do and hopefully understand but not some doctrine to believe. Those of you who are interested in the formal Buddhist dogmatic anti-dogma should check out the particularly profound Sutta 1, “The Root of All Things“, in The Middle Length Discourses of the Buddha, as well as Sutta 1, “The Supreme Net (What the Teaching is Not)“, in The Long Discourses of the Buddha.
Again, realize that all of this language is basically useless in the end and prone to not making much sense. Only examination of our reality will help us to actually directly understand this, but it will not be in a way accessible to the rational mind. Nothing in the content of our thoughts can really explain the experience of the understanding I am about to point to, though there is something in the direct experience of those thoughts that might reveal it. Everything that I am about to try to explain here can become a great entangling net of useless views without direct insight.
Many of the juvenile and tedious disputes between the various insight traditions result from fixation on these concepts and inappropriate adherence to only one side of these apparent paradoxes. Not surprisingly, these disputes between insight traditions generally arise from those with little or no insight. One clear mark of the development of true insight is that these paradoxes lose their power to confuse and obscure. They become tools for balanced inquiry and instruction, beautiful poetry, intimations of the heart of the spiritual life and of one’s own direct and non-conceptual experience of it.
No-self teachings directly counter the sense that there is a separate watcher, and that this watcher is an “I” that is in control, observing reality or subject to the tribulations of the world. Truly, this is a useful illusion to counter. However, if misunderstood, this teaching can produce a shadow side that reeks of nihilism, disengagement with life and denial. People can get all fixated on eliminating a “self”, when the emphasis is supposed to be on the words “separate” and “permanent,” as well as on the illusion that is being created. A better way to say this would be, “stopping the process of mentally creating the illusion of a separate self from sensations that are inherently non-dual, utterly transient and thus empty of any separate, permanent self.”
Even if you get extremely enlightened, you will still be here from a conventional point of view, but you will also be just an interdependent and intimate part of this utterly transient universe, just as you actually always have been. The huge and yet subtle difference is that this will be known directly and clearly. The language “eliminating your ego” is similarly misunderstood most of the time.
You see, there are physical phenomena and mental phenomena, as well as the “consciousness” or mental echo of these, which is also in the category of mental phenomena. These are just phenomena, and all phenomena are not permanent, separate self, as they all change and are all intimately interdependent. They are simply “aware,” i.e. manifest, where they are without any observer of them at all. The boundaries that seem to differentiate self from not-self are arbitrary and conceptual, i.e. not the true nature of things. Said another way, reality is intimately interdependent and non-dual, like a great ocean.
There is also “awareness”, but awareness is not a thing or localized in a particular place, so to even say “there is also awareness” is already a tremendous problem, as it implies separateness and existence where none can be found. To be really philosophically correct about it, borrowing heavily from Nagarjuna, awareness cannot be said to fit any of the descriptions: that it exists, that it does not exist, that it both exists and does not exist, that it neither exists nor doesn’t exist. Just so, in truth, it cannot be said that: we are awareness, that we are not awareness, that we are both awareness and not awareness, or even that we are neither awareness nor not awareness. We could go through the same pattern with whether or not phenomena are intrinsically luminous.
For the sake of discussion, and in keeping with standard Buddhist thought, awareness is permanent and unchanging. It is also said that, “All things arise from it, and all things return to it,” though again this implies a false certainty about something which is actually impenetrably mysterious and mixing the concept of infinite potential with awareness is a notoriously dangerous business. We could call it “God”, “Nirvana”, “The Tao”, “The Void”, “Allah”, “Krishna”, “Intrinsic Luminosity”, “Buddha Nature”, “Buddha”, “Bubba” or just “awareness” as long as we realize the above caveats, especially that it is not a thing or localized in any particular place and has no definable qualities. Awareness is sometimes conceptualized as pervading all of this while not being all of this, and sometimes conceptualized as being inherent in all of this while not being anything in particular. Neither is quite true, though both perspectives can be useful.
If you find yourself adopting any fixed idea about what we are calling “awareness” here, try also adopting its logical opposite to try to achieve some sense of direct inquisitive paradoxical imbalance that shakes fixed views about this stuff and points to something beyond these limited concepts. This is incredibly useful advice for dealing with all teachings about “Ultimate Reality.” I would also recommend looking into the true nature of the sensations that make up philosophical speculation and all sensations of questioning.
While phenomena are in flux from their arising to their passing, there is awareness of them. Thus, awareness is not these objects, as it is not a thing, nor is it separate from these objects as there would be no experience if this were so. By examining our reality just as it is, we may come to understand this.
Further, phenomena do not exist in the sense of abiding in a fixed way for any length of time, and thus are utterly transitory, and yet the laws that govern the functioning of this utter transience hold. That phenomena do not exist does not mean that there is not a reality, but that this reality is completely inconstant, except for awareness, which is not a thing. This makes no sense to the rational mind, but that is how it is with this stuff.
One teaching that comes out of the Theravada that can be helpful is that there are Three Ultimate Dharmas or ultimate aspects of reality: materiality (the sensations of the first five sense doors), mentality (all mental sensations) and Nirvana (though they would call it “Nibbana,” which is the Pali equivalent of the Sanskrit). In short, this is actually it, and “that” which is beyond this is also it. Notice that “awareness” is definitely not on this list. It might be conceptualized as being all three (from a True Self point of view), or quickly discarded as being a useless concept that solidifies a sense of a separate or localized “watcher” (from the no-self point of view).
Buddhism also contains a strangely large number of True Self teachings, though if you told most Buddhists this they would give you a good scolding. Many of these have their origins in Hindu Vedanta and Hindu Tantra. All the talk of Buddha Nature, the Bodhisattva Vow, and that sort of thing are True Self teachings. True Self teachings point out that this “awareness” is “who we are,” but isn’t a thing, so it is not self. They also point out that we actually are all these phenomena, rather than all of these phenomena being seen as something observed and thus not self, which they are also as they are utterly transient and not awareness. This teaching can help practitioners actually examine their reality just as it is and sort of “inhabit it” in a honest and realistic way, or it can cause them to cling to things as “self” if they misunderstand this teaching. I will try again…
You see, as all phenomena are observed, they cannot possibly be the observer. Thus, the observer, which is awareness and not any of the phenomena pretending to be it, cannot possibly be a phenomenon and thus is not localized and doesn’t exist. This is no-self. However, all of these phenomena are actually us from the point of view of non-duality and interconnectedness, as the illusion of duality is just an illusion. When the illusion of duality permanently collapses in final awakening, all that is left is all of these phenomena, which is True Self, i.e. the lack of a separate self and thus just all of this as it is. Remember, however, that no phenomena abide for even an instant, and so are empty of permanent abiding and thus of stable existence.
This all brings me to one of my favorite words, “non-dual,” a word that means that both duality and unity fail to clearly describe ultimate reality. As “awareness” is in some way separate from and unaffected by phenomena, we can’t say that that unity is the true answer. Unitive experiences arise out of strong concentration and can easily fool people into thinking they are the final answer. They are not.
That said, it is because “awareness” is not a phenomena, thing or localized in any place that you can’t say that duality is true. A duality implies something on both sides, an observer and an observed. However, there is no phenomenal observer, so duality does not hold up under careful investigation. Until we have a lot of fundamental insight, the sense that duality is true can be very compelling and can cause all sorts of trouble. We extrapolate false dualities from sensations until we are very highly enlightened.
Thus, the word “non-dual” is an inherently paradoxical term, one that confounds reason and even our current experience of reality. If we accept the working hypothesis that non-duality is true, then we will be able to continue to reject both unitive and dualistic experiences as the true answer and continue to work towards awakening. This is probably the most practical application of discussions of no-self and True Self.
No-self and True Self are really just two sides of the same coin. There is a great little poem by one Kalu Rinpoche that goes something like:
We live in illusion
And the appearance of things.
There is a reality:
We are that reality.
When you understand this,
You will see that you are nothing.
And, being nothing,
You are everything.
That is all.
There are many fine poems on similar themes presented in Sogyal Rinpoche’s The Tiberan Book of Living and Dying. It is because we are all of this that compassionate action for all beings and ourselves is so important. To truly understand this moment is to truly understand both, which is the Middle Way between these two extremes (see Nisargadatta’s I Am That for a very down-to-earth discussion of these issues). While only insight practices will accomplish this, there are some concentration attainments (the last four jhanas or Formless Realms) that can really help put things in proper perspective, though they do not directly cause deep insight and awakening unless the true nature of the sensations that make them up is understood.
Quote from Mastering the Core Teachings of the Buddha: An Unusually Hardcore Dharma Book by Daniel M. Ingram (pages 182-187)
Cf. Ontological Qualia: The Future of Personal Identity (for a discussion about how the experience of identity might change in the future), The Manhattan Project of Consciousness (for speculative writing about the potential social benefits of combining bliss technologies with qualia that make us experience oneness in a reliably way), and this essay about Burning Man (which introduces the concept of the Goldilocks Zone of Oneness which refers to the experience of “feeling neither one with everything nor ontologically separate from the rest of reality” in which wonderful things like love, gratitude, and meaning can thrive).
From Opening the Heart of Compassion by Martin Lowenthal and Lar Short (pages 132-136).
In this realm we want to be “one with the universe.” We are trying to return to a time when we felt no separation, when the world of our experience seemed to be the only world. We want to recover the experience and comfort of the womb. In the universe of the womb, everything was ours without qualification and was designed to support our existence and growth. Now we want the cosmos to be our womb, as if it were designed specifically for our benefit.
We want satisfaction to flow more easily, naturally and automatically. This seems less likely when we are enmeshed in the everyday affairs of the world. Therefore, we withdraw to the familiar world of what is ours, of what we can control, and of our domain of influence. We may even withdraw to a domain in the mind. Everything seems to come so much easier in the realm of thought, once we have achieved some modest control over our minds. Insulating ourselves from the troubles of others and of life, we get further seduced by the seeming limitlessness of this mental world.
In this process of trance formation, we try to make every sound musical, every image a work of art, and every feeling pleasant. Blocking out all sources of irritation, we retreat to a self-proclaimed “higher” plane of being. We cultivate the “higher qualities of life,” not settling for a “mundane” life.
Masquerade of Higher Consciousness
The danger for those of us on a spiritual path is that the practices and the teachings can be enlisted to serve the realm rather than to dissolve our fixations and open us to truth. We discover that we can go beyond sensual pleasure and material beauty to refined states of consciousness. We achieve purely mental pleasures of increasing subtlety and learn how to maintain them for extended periods. We think we can maintain our new vanity and even expand it to include the entire cosmos, thus vanquishing change, old age, and death. Chogyam Trungpa Rinpoche called this process “spiritual materialism.”
For example, we use a sense of spaciousness to expand our consciousness by imposing our preconception of limitlessness on the cosmos. We see everything that we have created and “it is good.” Our vanity in the god realm elevates our self-image to the level of the divine–we feel capable of comprehending the universe and the nature of reality.
We move beyond our contemplation of limitless space, expanding our consciousness to include the very forces that create vast space. As the creator of vast space, we imagine that we have no boundaries, no limits, and no position. Our mind can now include everything. We find that we do not have concepts for such images and possibilities, so we think that the Divine or Essence must be not any particular thing we can conceive of, must be empty of conceptual characteristics.
Thus our vain consciousness, as the Divine, conceives that it has no particular location, is not anything in particular, and is itself beyond imagination. We arrive at the conclusion that even this attempt to comprehend emptiness is itself a concept, and that emptiness is devoid of inherent meaning. We shift our attention to the idea of being not not any particular thing. We then come to the glorious position that nothing can be truly stated, that nothing has inherent value. This mental understanding becomes our ultimate vanity. We take pride in it, identify as someone who “knows”, and adopt a posture in the world as someone who has journeyed into the ultimate nature of the unknown.
In this way we create more and more chains that bind us and limit our growth as we move ever inward. When we think we are becoming one with the universe, we are only achieving greater oneness with our own self-image. Instead of illuminating our ignorance, we expand its domain. We become ever more disconnected from others, from communication and true sharing, and from compassion. We subtly bind ourselves ever more tightly, even to the point of suffocation, under the guise of freedom in spaciousness.
Spiritual Masquerades of Teachers and Devoted Students
As we acquire some understanding and feel expansive, we may think we are God’s special gift to humanity, here to teach the truth. Although we may not acknowledge that we have something to prove, at some level we are trying to prove how supremely unique and important we are. Our spiritual life-style is our expression of that uniqueness and significance.
Spiritual teachers run a great danger of falling into the traps of the god realm. If a teacher has charisma and the ability to channel and radiate intense energy, this power may be misused to engender hope in students and to bind them in a dependent relationship. The true teacher undermines hope, teaches by the example of wisdom and compassion, and encourages students to be autonomous by investigating truth themselves, checking their own experience, and trusting their own results more than faith.
The teacher is not a god but a bridge to the unknown, a guide to the awareness qualities and energy capacities we want for our spiritual growth. The teacher, who is the same as we are, demonstrates what is possible in terms of aliveness and how to use the path of compassion to become free. In a sense, the teacher touches both aspects of our being: our everyday life of habits and feelings on the one hand and our awakened aliveness and wisdom on the other. While respect for and openness to the teacher are important for our growth and freedom, blind devotion fixates us on the person of the teacher. We then become confined by the limitations of the teacher’s personality rather than liberated by the teachings.
Many characteristics of this realm–creative imagination, the tendency to go beyond assumed reality and individual perspectives, and the sense of expansiveness–are close to the underlying dynamic of wonderment. In wonder, we find the wisdom qualities of openness, true bliss, the realization of spaciousness within which all things arise, and alignment with universal principles. The god realm attitude results in superficial experiences that fit our preconceptions of realization but that lack the authenticity of wonder and the grounding in compassion and freedom.
Because the realm itself seems to offer transcendence, this is one of the most difficult realms to transcend. The heart posture of the realm propels us to transcend conflict and problems until we are comfortable. The desire for inner comfort, rather than for an authentic openness to the unknown, governs our quest. But many feelings arise during the true process of realization. At certain stages there is pain and disorientation, and at others a kind of bliss that may make us feel like we are going to burst (if there was something or someone to burst). When we settle for comfort we settle for the counterfeit of realization–the relief and pride we feel when we think we understand something.
Because we think that whatever makes us feel good is correct, we ignore disturbing events, information, and people and anything else that does not fit into our view of the world. We elevate ignorance to a form of bliss by excluding from our attention everything that is non-supportive.
Preoccupied with self, with grandiosity, and with the power and radiance of our own being, we resist the mystery of the unknown. When we are threatened by the unknown, we stifle the natural dynamic of wonder that arises in relation to all that is beyond our self-intoxication. We must either include vast space and the unknown within our sense of ourselves or ignore it because we do not want to feel insignificant and small. Our sense of awe before the forces of grace cannot be acknowledged for fear of invalidating our self-image.
Above the Law
According to our self-serving point of view, we are above the laws of nature and of humankind. We think that, as long as what we do seems reasonable to us, it is appropriate. We are accountable to ourselves and not to other people, the environment, or society. Human history is filled with examples of people in politics, business, and religion who demonstrated this attitude and caused enormous suffering.
Unlike the titans who struggle with death, we, as gods, know that death is not really real. We take comfort in the thought that “death is an illusion.” The only people who die are those who are stuck and have not come to the true inner place beyond time, change, and death. We may even believe that we have the potential to develop our bodies and minds to such a degree that we can reverse the aging process and become one of the “immortals.”
A man, walking on a beach, reaches down and picks up a pebble. Looking at the small stone in his hand, he feels very powerful and thinks of how with one stroke he has taken control of the stone. “How many years have you been here, and now I place you in my hand.” The pebble speaks to him, “Though to you, I am only a grain of sand in your hand, you, to me, are but a passing breeze.”
[Content Warning: Deals with heavy topics including gruesome deaths, fear of the multiverse, bad trips, possible meme hazards, and psychotic delusions. Epistemic Status: Confident in about half of the content; the rest is extremely speculative. Everything in this text is subject to heavy revision upon learning more information. I wrote this in a haste right after Burning Man before my state-specific memory access went away. Please take this writeup with a giant grain of salt]
This is the first year that I attended Burning Man. I do not claim to be a Burning Man expert. I’m just a consciousness researcher who happened to attend the Burn and found the experience amazing and insightful. So much so that that writing 13,500+ words about it seemed appropriate. Here goes nothing.
I arrived on the morning of the first day (Sunday the 27th of August) and left on Monday (4th of September). I intellectually know that I only spent eight full nights and seven full days at the Playa, but my visceral feeling of time refuses to acknowledge this fact. Like a heavy acid trip, at Burning Man time expands beyond recognition. The experience maxes out one’s novelty detection mechanisms (latent inhibition be damned) and leads you to conclude that a lifetime has happened. Before my brain readjusts to consensus reality, here goes my candid impressions about the event and the insights that came together during it. As it turns out, I think that Burning Man is a profoundly significant event with far-reaching implications. While from afar it is easy to dismiss it as a mere techie-filled psychedelic-fueled hedonistic festival, the truth is that Burning Man may be one of the few key outlets in the world for the exploration of potential futures that are truly worth living. I.e. Post-Darwinian societies. More on this later.
It is notoriously hard to boil down the experience into just a few take-aways (example). Burning Man does not lend itself to dimensionality reduction; merely talking about the mental forces that make up the memetic constituents of the population of Black Rock City (predominantly: artists, spiritual practitioners, scientists, environmentalists, techies, philosophers, and qualia lovers) would be akin to describing a biological plant merely in terms of the atomic elements found within it. It’s true that if you grind it down to a fine powder, vaporize it (to break down its proteins and molecules), and then analyze such vapor with X-ray spectroscopy you will characterize the percentage of carbon, nitrogen, potassium, etc. atoms in it. And while this is a necessary part of a full description of such a plant, the elemental breakdown of its composition just scratches the surface of what the plant truly is. This is analogous to the Burn, for Burning Man’s most interesting aspects, like those of a living organism, are to be found at high levels of emergence. In the case of biological organisms we are talking about the large scale assemblies of biomolecules (themselves already complex) implementing elaborate interdependent metabolic functions working together to bring about finely tuned adaptive behavior. Oftentimes, biological organisms utilize the properties of basement reality (i.e. quantum fields) to implement functions that would have formerly been described as strongly emergent (i.e. as metaphysically supervening properties bigger than the mere sum of their parts), as is currently studied by the budding field of quantum biology. At Burning Man something akin to this may be going on as well: you find that people, emotions, and memes come together to create pods, camps, and happenings that are best described as energetic contingents of collective states of consciousness, all of which turn out to have mind-boggling emergent properties unavailable without the high levels of trust, openness, creativity, and coherence beneath the surface. Thus the futility of describing it in terms of what goes into it. Better to address the resulting (emergent) phenomena. More on this later.
According to the 2016 Burning Man Census the number one reason that Burners selected as the source of wonderful memories at Burning Man was the people. I personally found this to be very much the case. Although from afar one may think that BM attendees are largely psychedelic junkies, misguided hippies, and sentimental environmentalists, the truth is that the people in the Playa are extraordinary in multiple ways. It almost feels as if the art, the music, the workshops, and the principles are not the core attraction. Rather, these elements are merely an excuse to bring together amazing people who have a high probability of having deeply meaningful interactions and developing symbiotic relationships with each other for the betterment of humanity.
Burners are highly educated. According to the Educational Attainment in the United States Wikipedia article, 36% of Americans between 25 and 34 years old have a bachelor’s degree or above (32% for those between 45 to 64, and 27% for those 65 and above), compared to 74.5% of the 2016 Burning Man attendees (of all ages). Additionally, 31.3% of them had a graduate degree, which is an insanely high figure when compared to the national baserate (11% for Americans above the age of 25). More so, this number has been steadily growing over the last few years. In other words, for what seems like an arts and crafts festival, this was an exceptionally well educated crowd. And yet, education is only scratching the surface of what makes these people interesting.
The Educational Attainment of Burners
I have attended academic conferences, rationalist meetups, meditation gatherings, psychedelic festivals, and even amazing events like Psychedelic Science, Effective Altruism Global, and The Science of Consciousness. The people I meet at these events often impress me in many ways, and talking to them has reinforced my conviction that humanity is indeed capable of bringing about a marvelous world free from unnecessary suffering. In light of these previous experiences I certainly did not anticipate being surprised by the people at Burning Man. I was wrong. While it’s true that not everyone at Burning Man is exceptional (“we are all unique, but not everyone is uniquely unique”), the base rate of people who deeply impressed me was possibly higher than at any other gathering of people I’ve ever been to. The consistent feeling I got was one of people who actually cared.
Here is a little project I’d love to see carried out: someone should take the time to conduct a cluster analysis of the people attending Burning Man using features such as their beliefs about reality, their lifestyle, their preferred social circles, etc. Simply based on my experience, I’d say that the main clusters featured would be: Spiritually serious people with thousands of hours of practice under their belt (50% of Burners describe themselves as “spiritual but not religious”), career ecologists who are looking for ways to live without leaving a footprint on the planet (“leave no trace”), social workers, programmers & rationalists, high grade hedonists, psychologists, and philosophical seekers.
I find that one of the most powerful aspects of Burning Man is that its participants were mostly open, ready, and willing to have their minds changed. Sure, we are all attached to our preexisting views about reality, and it’s always painful to let go of them. But the vibe of the place, perhaps through a combination of personality types, empathogenic and psychedelic drugs, and free-floating love made it seem ok to let one’s deeply held beliefs cross-pollinate with those of others. Whether this was because of the high degree of openness to experience, relatively high conscientiousness (merely packing for the whole trip selects out people who can’t be bothered), typically high intelligence, or solid pro-sociality (disagreeable people are unlikely to get a kick out of the concept of a gifting economy), it doesn’t matter. People I talked to were not engaging with ideas in a superficial way. They deeply engaged with them. They looked you in the eye, told you their deepest worries about reality, and expressed their beliefs with the underlying feeling of being together in this mess, so let’s work together to bootstrap our way out of it.
Ok, I may be exaggerating a little here. Perhaps Burning Man is somewhat like Silicon Valley: it works more as a mirror of who you are than a solid thing that everyone will perceive in the same way. If you are a low-grade hedonist just looking to get drunk and make fun of others for taking Burning Man seriously you will naturally gravitate towards the camps where that’s the whole point, and if you are an income-focused techie merely looking to have a relaxing little vacation you will easily find yourself doing exactly that. But the point still stands that if you are a serious seeker looking for radically new ways of conceiving the nature of reality for the betterment of universal consciousness… there will be plenty of outlets, people, memes, artworks, and workshops for you to do exactly that at Burning Man. And oh man, are these things of high quality!
One of the wonderful persons I met at the Burn was Bruce Damer, with whom I had the pleasure to talk about physics, computing, the origin of life, consciousness, and psychedelics. He shared with me an interesting way of looking at life that involves a tripartite feedback loop: Life utilizes a “probability enhancing engine” (such as the interior of a cell boundary, where the probability of chemical reactions increases dramatically), a place to accumulate such changes as they happen (in which the reactions can be sustained), and a memory system (such as DNA, in which information about the self-replicating reactions can be stored and repurposed). Burning Man, in light of this model, is perhaps one of the leading sources of genuine memetic novelty in the world. With its very high density of people who are deliberate about their choices in life, BM works as a probability enhancing engine which drastically increases the chances for people to find others who are at their own level and are ready to collaborate at the same degree of commitment. The collective interpersonal temperature increases the probability for great matches to be found, and the high (socially derived) hedonic tone fosters no attachment towards each of the attempts that don’t work out. On any given night enough people trip or take an empathogen that there is a general (real or imagined) contact high state akin to a blend of empathogenesis and entheogenesis, i.e. ego softening and ego dissolving vibes, respectively. Higher probability of pairs maximally benefiting from each other to meet and collaborate on future projects. At least this describes my experience. (Be on the lookout for new collaborative projects between Qualia Computing and major institutions in the near future – this is just a teaser for now).
A handful of people I’ve never met recognized me at the Playa. Apparently the Psychedelic Cryptography article reached enough people to make Qualia Computing and the Qualia Research Institute not the schizophrenic word salad they may sound at first, but a player in the emerging memetic ecosystem at the foothills of the psychedelic renaissance. For example, on the night of the Burn I was hanging out next to a cucumber water stand in Esplanade and a guy approached me and asked: “This is going to sound strange, but, are you by any chance Andrés? From Qualia Computing?” I answered “yes”, and then we proceeded to talk about DiPT, the blockchain, meditation-based cryptocurrency, Greg Egan, how John C. Lilly didn’t go far enough, and the Hedonistic Imperative. This was not by any means an unusual type of interaction in this context, and especially not at 3:30 in the morning (when you find the highest probability for magical encounters to take place).
All of this goes to show that Burning Man is full of people capable of engaging with very high level ideas in a meaningful way. To be perfectly honest with you, I must confess that my model of the world is that only about 1% of people have any philosophical agency whatsoever. I do not resent this fact, because with the proper qualia they could turn themselves around right away. People experience philosophy through the eyes of learned helplessness. But at Burning Man (this year; my guess every year) the percentage of people with philosophical agency might have been as high as 10-15%, which is about as high as I have found it to be at places like EAGlobal and the rationalist community. I.e. a pretty freaking extraordinary ratio. Likewise, scientific, introspective, and spiritual literacy seemed to be through the roof. And even those who were not philosophically literate to begin with seemed extremely pleased to learn about qualia. I lost count of the number of people who were thrilled (THRILLED I tell you) to learn that the word qualia existed and that it referred to the ineffable subjective character of sensations, like the blueness of blue. “You mean that there is a word for that?! Wow! I’m so happy now! Cheers to that!” was a rather typical reaction in this context. This warmed my heart. I love turning on people to the concept of qualia.
It is also worth pointing out that a pervasive underlying vibe in the Burn was that of a high trust society. Research shows that societies in which people believe that others around them have only the best intentions tend to have a lot of great positive outcomes. The social dynamics at Burning Man run on high trust, and one can feel this in the air (along with a bunch of dust). Not only do the attendees seem to think of humans very highly (relative to the average person), but they also tend to think of other Burners in an even higher light: “To What Extent Do you Assume that People Have Only the Best Intentions?” (2016):
Now, talking about metaphysics and David Pearce: for a wide variety of reasons I assign the bulk of my probability mass to his metaphysics (note: I also share his ethical views). I am not going to try to justify why I think he is probably right at the moment, for it would take many thousands of words*. For now it will suffice to say that I find David’s views to be the most informed, coherent, well thought out, and explanatory of all of the interpretations of reality I’ve ever been acquainted with. In rough form, here are the highlights of such a view (taken from here): (0) Zero Ontology: The universe exists as a side effect of the total and complete absence of information. (1) Events of conscious experience are ontologically unitary: The left and right side of your visual field are part of an integrated whole that stands as a natural unit. (2) Physicalism: Physics is causally closed and it fully describes the behavior of the observable universe. (3) Wavefunction realism: The decoherence program is the most parsimonious, scientific, and promising approach for interpreting quantum mechanics. (4) Mereological Nihilism (also called Compositional Nihilism): Simply putting two objects A and B side by side will not make a new object “AB” appear ex nihilo. (5) Qualia Realism: The various textures of qualia (phenomenal color, sounds, feelings of cold and heat, etc.) are not mere representations. On the contrary, our mind uses them to instantiate representations (this is an important difference). (6) Causal efficacy: Consciousness is not standing idly by. It has definite causal effects in animals. In particular, there must be a causal pathway that allows us to discuss its existence. (7) Qualia computing: The reason consciousness was recruited by natural selection is computational. In spite of its expensive caloric cost, consciousness improves the performance of fitness-relevant information processing tasks.
Together, all of these metaphysical points paint a coherent worldview that’s fully compatible with most (but not all) of the evidence at hand. Sadly, it’s also a very grim picture of reality: The multiverse is extremely large, eternal, interconnected, and full of suffering that will simply never go away. Worse, every moment of experience is permanently stuck in its own spatiotemporal coordinates (or rather, whatever post-Everettian foliation-based generalization of relativistic coordinate systems admit the formalisms of physics). But if it’s true, we had better know about it, for there are serious ethical policy implications to Pearcianism.
Most philosophies (and theodicies) may be thought of as exercises in motivated reasoning (“how can I think of reality in order to make sense of the facts while keeping it as meaningful as possible?”). Yet Pearce’s metaphysics is anything but. It’s sheer eternal terror dimly tamed by a glimmer of hope found in a handful of branches of the multiverse (where the Hedonistic Imperative is implemented, and the biology of suffering effectively rooted out of a tiny subset of the existent forward light cones). Indeed I can confidently say that the worst state of consciousness I’ve ever felt took place the first time my mind fully grasped Pearcean metaphysics andconsidered it to be the final answer. Thankfully I’ve learned to remain open-minded and agnostic about the ultimate nature of reality no matter how compelling a view may be; keeping a probabilistic distribution over metaphysical views is perhaps a lot healthier (and more rational) than committing to any one of them as if true. Do not let your mind get crystallized; do not ever believe in your own bullshit or you will have a self-induced bad trip. And yet, I do believe that it is my responsibility to act in accordance to what seems to be the most probable model of existence. If Pearce is right, I’d like to be able to know that and be ok with it, act in accordance with it, and thus prevent as much suffering as is (post)humanly possible. Saints and Bodhisattvas are not supposed to engage in wishful thinking, and neither are 21st century effective altruists. Kudos to people like Brian Tomasik, who are not afraid to bite the bullet of their metaphysics and dedicate themselves fully to reduce suffering based on what they think is true. Do not ever bury your head in the sand. The stakes are too high. But also, beware of multiverse mania (severely paralyzing people who settle on an Everettian picture of the universe leading them to lose their capacity to be productive and helpful).
Now, what on earth does any of this have to do with Burning Man? A whole lot, I would argue. As I experienced it, Burning Man is an experiment in metaphysics. It’s an attempt to get awesome people from all walks of life to be open to each other’s life learnings and deep intuitions in order to transcend our current suffering-producing philosophical paradigms.
The Strong Tlön Hypothesis
Based on my conversations with people at the Playa, the most popular metaphysical interpretation of reality seemed to be what I call the Strong Tlön Hypothesis (STH for short). Skeptical scientific materialism was perhaps in second place, followed by generalized agnosticism (again, a wise choice given the psychological dangers of settling for a painful worldview). So what is this Strong Tlön Hypothesis? Tlön, Uqbar, Orbis Tertiuis a wonderful short story by Jorge Luis Borges about strong idealism. This view is one in which reality presents itself as a physical universe (consensus reality) merely as a consequence of a collective delusion. The belief state of us as a collective group mind (itself the manifested imagination of the one eternal being) is what sets the fundamental parameters of reality. In other words, the laws of physics work out to guide the causal structure of reality simply because we believe in them. But if everyone chose to believe otherwise (perhaps not a simple feat to achieve), the nature of reality would in fact completely change. Suffering and separation in this view are the result of a tragedy of the commons, and not a brute fact about existence. Thus, by thinking about new metaphysical interpretations of reality, making sense of them, giving them life with imagination and will, we would literally transform reality one thought at a time. Creation through imagination would be the underlying engine of reality; everything else is maya (metaphysical illusion).
On Sunday and Monday night I walked up to strangers and asked them “what do you think about consciousness?” The most common answer I received involved something akin to the Strong Tlön Hypothesis indeed, where Burners literally claimed that yes, if we all took psychedelics more seriously and decided to grow up spiritually all at once, we would all enter into a new stage in our cosmic evolution. Perhaps our current level of reality is what we need right now: A collective illusion created by us and God to allow us to deeply and fully grasp why this system fails. Until we internalize the problems with our current pursuits we will not be able to advance. We need to experience many lifetimes and have many experiences as a collective consciousness in this pseudo-Darwinian world in order to finally realize the problems with this system of belief. Only when we understand the intrinsic flaws of our current consensus reality will we be ready to move on to the next stage. Till then, it’s an uphill battle of waking up at a personal level and then deciding to help convince those around us that we have the power to change reality (and we need a threshold number of people to go along with this belief to have the capacity to structurally alter the bedrock of reality). Every life-form contains the universal Logos within. The God Force, so to speak, is within us all, gradually refining the structure of our mind to make us more and more God-like throughout the eons (or maybe that as well is a collective illusion, courtesy again of the Strong Tlön Hypothesis). The STH view would explain the power of psychedelic trips, the unsettling feelings of synchronicity, and the causal influence of imaginary archetypes. Indeed, it may even explain the Mandela Effect.
“There is no reality until that far-off day when we rejoin the Godhead. Everything else is just a momentary tool, a momentary experience we create in this somewhat desperate attempt to grasp God.” – Bob Sanders, youtube medium
Now, Strong Tlön may be too far out. Believing in it may be a sign of latent insanity (anecdotally it seems to be surprisingly common among the people with schizophrenia I know). I personally do not assign much probability mass to it, but I have yet to discard it fully. That said, I still think there is a crucial benefit to engaging with it: most of the time our worldviews are over-constrained rather than under-constrained. While the STH may be false as it is (quantum mechanics will remain true no matter what we collectively think about physics) letting your brain wonder “what if” can be a helpful exercise in weakening latent inhibition and softening unhelpful constraints that are keeping you at a local maximum of understanding.
Nick Land’s mesmerizing story Lemurian Time War discusses the concept of hyperstition, i.e. fictions that make themselves real:
In the hyperstitional model Kaye outlined, fiction is not opposed to the real. Rather, reality is understood to be composed of fictions – consistent semiotic terrains that condition perceptual, affective and behaviorial responses. Kaye considered Burroughs’ work to be ‘exemplary of hyperstitional practice’. Burroughs construed writing – and art in general – not aesthetically, but functionally, – that is to say, magically, with magic defined as the use of signs to produce changes in reality.
According to Kaye, the metaphysics of Burroughs’s ‘clearly hyperstitional’ fictions can be starkly contrasted with those at work in postmodernism. For postmodernists, the distinction between real and unreal is not substantive or is held not to matter, whereas for practitioners of hyperstition, differentiating between ‘degrees of realization’ is crucial. The hyperstitional process of entities ‘making themselves real’ is precisely a passage, a transformation, in which potentials – already-active virtualities – realize themselves. Writing operates not as a passive representation but as an active agent of transformation and a gateway through which entities can emerge. ‘[B]y writing a universe, the writer makes such a universe possible.’ (WV 321)
I would argue that while the STH is probably false, at least a weak version of it is definitely true: thanks to phenomenal binding (the weird property of qualia that enables us to be more than mere mind-dust, i.e. to bring together myriad qualia values such as the blueness of blue and the smell of cinnamon into complex multi-modal information-rich experiences) ideas are in fact more than the mere sum of their parts. More so, thanks to the causal efficacy of consciousness, ideas can change the world. I call this the Weak Tlön Hypothesis. Namely, that the fictions that we can imagine have, indeed, hyperstitional power.
Incredibly, John C. Lilly and David Pearce are very much alike in one respect: They both share a complete commitment to understanding the nature of reality, wherever the path may take them, whether the truth is ugly, terrible, or requires them to revise deeply rooted background assumptions (an often painful process). Their core difference is, I would argue, that Pearce buys into the Weak Tlön Hypothesis whereas Lilly bought into the Strong version.
Three Views of Personal Identities: Heavens and Hells
One of the metaphysical views that has the highest level of hyperstitional power is one’s conception of personal identity. I.e. how we all choose to answer the question “who am I, really?” will have an extremely oversized effect on the unfolding of reality. Thus, it’s important that we get this right. In order to talk about this topic clearly, let’s utilize Daniel Kolak’s vocabulary concerning philosophy of personal identity, which divides the conceptions into three neatly clustered explanation spaces:
Closed Individualism (CI): is the view that “you start existing when you are born and you stop existing when you die”. Alternatively, the “soul view of identity” (in which you are an eternal being yet still ontologically separate from other beings) exists within the purview of Closed Individualism. Most people subscribe, whether implicitly or explicitly, to this view. On the positive side, buying into this view makes you feel ontologically special, unique, and justified in caring about yourself to the exclusion of others. On the negative side, this view is liable to make you feel separate, left-out, unrelatable, deeply afraid of death, and profoundly alone.
Empty Individualism (EI): This is the view that we exist merely as a time-slice of experience. Who you are is just whatever informational content is present in this very instantaneous moment of experience. Pearcean metaphysics is largely Empty Individualistic (plus it’s blended with Eternalism, i.e. the belief that every moment of experience exists tenselessly, and that the passage of time is an illusion). On the positive side, this view allows you to feel deeply relieved when you grasp Buddhist emptiness and detachment, it allows you to let go of the past, to be less worried about the future, and to feel free to enjoy the moment. On the negative side, this view can make you feel like you are stuck in time (like bugs in amber), experience depersonalization, get feelings of meaninglessness, and worry about being utterly separate from everything else. It also frequently makes you feel helpless and unmotivated, as you cannot ever possibly benefit from your current efforts (the one who does is another moment of experience).
Open Individualism (OI): This is the view that we are all the same universal consciousness. In this view we are all deeply connected; we are all the same eternal being in disguise. On the positive side, Open Individualism can relieve one’s fear of death, bring about a profound sense of cosmic significance, loosen up the fear of separation, and allow you to deeply buy into a rational sentience-based ethics (where we all care about each other as if they were ourselves… ’cause they are in this view). On the negative side, OI can make you feel an overwhelming sense of personal responsibility as one realizes that as long as any being in the multiverse is in an experiential hell you too are in there. Additionally, OI can make you feel even more lonely than the other views, for when one buys into this view 100% there’s a chance that a profound sense of existential loneliness may set in (God is ultimately alone, and sad about this fact). While people who experience the feeling of Universal Oneness of Open Individualism tend to report existential relief as a consequence (example), there is indeed a minority of people who react very poorly to this experience:
As for the experience of being assimilated into oneness, what we find is a profound loneliness. Our mind expects to find heaven and/or Nirvana. We do experience a profound freedom and infinity of being. But once we get over the profound freedom and ability to span time and place, we find there is no one else. We are totally alone. We are the Creator before Creation.
– Fear of ego annihilation and assimilation into oneness (source)
So each of these views has positive and negative psychological elements. For ease of understanding, here are these various views of personal identity in picture form:
For reasons we do not yet understand, Open Individualism tends to be remarkably common on LSD:
Today a young man on acid realized that all matter is merely energy condensed to a slow vibration, that we are all one consciousness experiencing itself subjectively, there is no such thing as death, life is only a dream, and we are the imagination of ourselves.
Two questions arise: How are one’s beliefs about personal identity implemented? And, why do they have associated good and bad feelings?
In a later article I will explore further various theories that may account for the feeling of oneness on psychedelics. Suffice to say that under qualia formalism both the feelings of oneness and separateness come from the properties of the mathematical object isomorphic to the phenomenology of one’s experience. In particular, the topology of such an object (and its orientability) may determine the degree to which one feels a self-other barrier. This is highly speculative, of course. Under the STH, though, “what one believes to be true is true” and thus how separate one feels is a matter of conscious choice.
With regards to the second question (“why is personal identity so tied with good and bad feelings?”), there are a couple of reasons why these beliefs might be so hedonically loaded (i.e. they have a tendency to make you feel good or bad, rather than being neutral thoughts). First, this could certainly be the Tyranny of the Intentional Object at work. That is, personal identity views are in fact completely neutral, but since they are explored within the human software they will happen to trigger social feelings (rejection, integration, love, care, etc.) as well as feelings related to death and mortality and it is those feelings that tend to be strongly linked with good or bad valence (i.e. the pleasure pain axis). This itself may be the case for purely evolutionary reasons. If so, given access to the genetic source code of one’s brain it may be possible to invert the valence of any thought whatsoever (ex. some people genuinely enjoy watching others suffer, cf. Schadenfreude, which suggests the hedonic tone of ideas is just a qualia association). Our mind’s hedonic gloss is strongly associative (someone having a bad smell might make you feel like what they are saying is dirty, etc. cf. thin/thick boundaries). David Pearce is likely to endorse this view, and the work I’m doing on Quantifying Bliss assumes that something like that is going on. In brief, if we could control our valence with technology that puts us in a constant and healthy MDMA-like state of consciousness then philosophy would never ever feel terrifying. As they say, “take care of happiness and the meaning of life will take care of itself”. This is what I call the valence interpretation of spirituality as opposed to the spiritual interpretation of valence (cf. The Most Important Philosophical Question).
And second, under the Strong Tlön Hypothesis, these feelings may be guiding us towards a better future. God is making sure that we explore all of the possible worldviews and deeply realize their ultimate limitations before we settle for a reality we are satisfied with creating for ourselves. It may even be the case that the only way to avoid trouble is to learn to never commit to any view completely. Any Theory of Everything (ToE) is perhaps a gamble with your own sanity. In the immortal words of John C. Lilly:
“For when it starts feeling like a prison in there—and it usually does for most people—you are confronted with the fact that the bars are of your own making.”
― John C. Lilly, The Deep Self: Consciousness Exploration in the Isolation Tank
If this is so, what I take from the limitations of all of these views is that we ought to explore further the state that exists in-between these various beliefs:
I call this the Goldilocks Zone of Oneness. Analogous to the planetary habitable zone (neither too close to a star and thus burning nor too far and thus freezing), there might be a psychologically tolerable range for how much you believe in universal oneness. That is, it’s best to feel neither completely merged nor completely separate. Close enough that one can relate to others and not feel separate, but not so close that one’s existence feels redundant and cosmic loneliness sets in. Incidentally, this seems to be roughly the place at which Burners see themselves relative to other humans (answer D being the mode):
Goldilocks Zone of Oneness
Given the current human cognitive implementation, the psychological state found inside this zone might be great to nurture and cultivate in order to improve our civilization. This is the region in which love, harmony, and gratitude can shine the brightest.
At the Burn I had a couple of extraordinarily positive experiences related to Oneness right at this Goldilocks Zone**:
Talking to God
There was an incredible art installation in Esplanade called “Talk to God” consisting of an old telephone booth (see pictures below). As soon as I saw it I thought to myself: “Why not? That looks interesting.” So I lined up at the booth. I was certainly not expecting much, and I must say that I was deeply impressed with whomever was on the other side of the phone. Here is my “conversation with God”, as best as I can recall it:
Me: Hi God! This is Andrés. I wanted to ask you two questions that are bugging me quite a lot. God: Hey Andrés! Sure, I’m happy to answer any question you may have. Me: Well, first of all I wanted to talk to you about Solipsism and how it makes me feel. But before I get into that, I just wanted to confirm that we agree on the idea that we are all one consciousness. That we are all God, i.e. You! Is that true? God: Yes, that’s very much the case. That said, different beings have access to different parts of the totality, so there’s also a sense in which there is a multiplicity of observers. But deep down we are all one. So what is your question? Me: Thank you, that much I suspected. Here is my question: Most people report a profoundly positive feeling as a result of realizing that we are all one. This certainly happened to me about ten years ago. At first this experience was extremely elating, since it drastically reduced my fear of dying. But recently I have at times had a very peculiar experience in which I viscerally feel that the fact that we are all one consciousness is pretty tragic. It makes me feel deeply alone. Cosmic solipsism if you will. Do you have any thoughts on this? God: Ah, yes. This can happen. But look, that’s an effect of projecting your human feelings of loneliness into the absolute. Trust me, the absolute is totally self-sufficient. There is no feeling of loneliness in it. I usually present the picture like this. Think of the universe as a gigantic cube. Say that in one of the corners (e.g. front bottom left) we have the beginning of time, where all of the timelines start. And at the opposite extreme (e.g. back top right) we have the end of time, where complete understanding is achieved. Every single timeline that truly exists in eternity makes its way from the starting corner to the ending one. There are countless other timelines that do not make it to the top, but these are terminated. Any timeline that does not eventually reach the point of perfect union with God and ultimate awakening is terminated, which means that a happy ending is guaranteed. Also, it is not a problem to terminate a timeline, for that means it was just a dream, not based on actual reality. I recommend checking out the works of David Deutsch and Stephen Hawking. They are not completely correct yet, but they are very much on the right track. Me: Thank you! That’s fascinating. I’ll need to think more about that. Now, on to the second question. I’ve been working on a theory concerning the nature of happiness. It’s an equation that takes brain states as measured with advanced brain imaging technology and delivers as an output a description of the overall valence (i.e. the pleasure-pain axis) of the mind associated to that brain. A lot of people seem very excited with this research, but there is also a minority of people for whom this is very unsettling. Namely, they tell me that reducing happiness to a mathematical equation would seem to destroy their sense of meaning. Do you have any thoughts on that? God: I think that what you are doing is absolutely fantastic. I’ve been following your work and you are on the right track. That said, I would caution you not to get too caught up on individual bliss. I programmed the pleasure and pain centers in the animal brain in order to facilitate survival. I know that dying and suffering are extremely unpleasant, and until now that has been necessary to keep the whole system working. But humanity will soon enter a new stage of their evolution. Just remember that the highest levels of bliss are not hedonistic or selfish. They arise by creating a collective reality with other minds that fosters a deep existential understanding, that enables love, enhances harmony, and permits experimenting with radical self expression. Me: Ah, that’s fascinating! Very reassuring. The equation I’m working on indeed has harmony at its core. I was worried that I would be accidentally doing something really wrong, you know? Reducing love to math. God: Don’t worry, there is indeed a mathematical law beneath our feelings of love. It’s all encoded in the software of your reality, which we co-created over the last couple billion years. It’s great that you are trying to uncover such math, for it will unlock the next step in your evolution. Do continue making experiments and exploring various metaphysics, and don’t get caught up thinking you’ve found the answer. Trust me, the end is going to make all of the pain and suffering completely worth it. Have faith in love. Me: Thank you! God: Do you have any further questions? Me: No, not for now…. Mmm, well, now that I think about it, what recommendation do you have for me? God: You are doing great. I’d just ask you to make sure to express extra gratitude for someone in the Playa tonight. Love is one of the highest feelings and it takes many forms. Gratitude is the highest form of love because it is a truly selfless expression of it. Make sure to cultivate it. Me: Thank you so much!
*I hang up*
I was thoroughly impressed with God’s answers, or whomever was on the other side of the line. The voice was that of a young male, and wow, this person has clearly thought a lot about philosophy to be able to answer on his feet like that. I also heard from other people who picked up the phone that they thought their conversation was spot-on. God’s advice was solid and wise. That said, if you picked up the phone with insincere intentions (e.g. to make fun of the person on the other side) you wouldn’t get anything useful out of the conversation. If you haven’t done so yet, I encourage you to pick up the phone the next time you are at Burning Man and ask questions for which you are genuinely looking for answers. Take it seriously and you’ll receive a worthwhile reply.
Merging With Other Humans
Another amazing experience related to the Goldilocks Zone of Oneness was the workshop of David Bach, a neuroscientist turned mystic, founder of the Platypus Institute. This is a funny story. To start, the workshop showed with a title akin to “Reaching Ecstatic States of Consciousness” in the Burning Man event booklet, but as it turns out the real title was “Dissolve Into Connectedness“. Then, the location and the time written on the booklet weren’t right either: the workshop took place 30 minutes earlier, and at a place that was half a block from the stated location. That said, the title of the workshop attracted me, so I arrived at least 45 minutes early to guarantee I’d have a spot in it. Finally finding the right place (a tiny air-conditioned yurt on the outskirts of the Love Tribe camp) I found that I was the last person David let into the workshop. We were 13 participants. He started out by asking us to pair up with someone (or making a group of 3 if needed). He guided us through an exercise intended to help us merge with our partner/s (in Kolak’s vocabulary that might be described as “realizing Open Individualism with the person in front of you”). He was perfectly clear that (1) the fact we had come there was a sign that this was ok for us to do, that we were ready, and (2) that it would get very weird from then on, and very quickly so.
I sat across from a lovely lady. David asked us to take note of “how connected we felt with our partner.” I also noted that I could feel some good vibes; the feeling that we are in this together. But you know, I’m hyper-philosophical and I am obsessed with the nature of reality at the exclusion of a lot of things that people like to get out of life rather than focusing so heavily on philosophy. That makes me different- at least energetically- from most people. I say to myself “I’m like at a 6/10 level of connection with this lady.”
Someone tries to get into the workshop through the curtains at the entrance of the yurt: “Sorry, we already started” says David. He then proceeds to tell us that we should now try to feel each other’s “third eye”. Feeling a connection at that level, meditating with our partner, creating a shared space. “Imagine a ray of energy moving back and forth between the region right behind each other’s forehead. Resist the urge to look away. Resist the urge to talk. Those are just distractions that your ego is putting out to prevent you from realizing oneness with your partner.” There’s a change in mood… “did you notice that?” Yes, I note to myself. “It feels like we just created a space of sacredness, doesn’t it?” Yes, that’s true, I agree with that description of the qualia this exercise is triggering in me.
Another person tries to get into the workshop: “Sorry, we already started” says David. He then asked us to repeat the process but with our Heart Chakra, sharing loving kindness with each other as we exchange energy with our partner. “Did you notice how you are becoming even more connected now? Just make sure to keep the connection with each other’s forehead as well. Feel the rays of energy cycling through the system.” Yet another couple of people try to get into the workshop: “Sorry, we already started” he tells them. Finally we move on to including “the source of your power, your emotions, right at the energetic sexual centers of your body. Feel the energy cycling through the entire system with your partner.” Wow! I don’t know if this is self-suggestion, but this is a great feeling. I note that this is a High Valence Open Individualism State as I like to call them, and that I now feel connected with my partner at an 8/10 level.
Yet another person opens the curtains at the entrance of the yurt. David says: “Sorry, we already started.” But the person stays put. “David, can I talk to you for a second?” David responds “No, we are in the middle of something, come back later.” The outsider insists: “No, seriously, I need to tell you something.” David asks: “What’s that?” The guy at the door responds: “Well, there are literally hundreds of people waiting for you outside, David. You need to do something about this.” Pause. “Mmm… OK, let’s do this. Sorry guys, I need to address this. Let’s go!”
Being surprised by the 20X turnout relative to what was expected.
As we get out of the yurt we find ourselves surrounded by literally hundreds of Burners trying to attend the workshop. We get to the central part of the camp. Lots of people talking, all pretty confused. David shouts “Hey everyone! Hey! HEY!!! I’m DAVID BACH, AND I AM THE PERSON WHO IS SUPPOSED TO DELIVER A WORKSHOP TO YOU ALL.” The crowd gets silent. David steps towards the middle. And after 5 minutes of logistical work (“guys, stay out of the sun, put sunscreen on, get close to each other, find a place to sit if you can, find a partner, etc.”) we are ready to start. “This must be the work of a higher entity trying to effect change on this world. I will need you all to bear with me. Things are about to get really weird right now.”
We then repeated the exercise we had done with the 13 of us, but now with about 200 people, and included a section where we not only merged with our partner, but also merged with the entire group. People had lots of questions and David patiently answered all of them. Finally, we all performed a prayer to “heal the world and bring about peace, harmony, love, and oneness everywhere”. Raising our hands up towards the sky, we all created a powerful energetic vortex of good intentions, beaming it to the universe and the Playa. David closed with the following “I want you to all leave this event silently. Try to keep the synchrony and interconnectedness. Take it to your camp, and take it to the Burn tonight. Let’s make something useful out of this unexpected experience.” And so it went, the synchrony remaining with me and those around me for hours, spreading throughout the playa and beaming rays of love energy everywhere. “Strong Tlön, my friend, this is a powerful vibe” – I thought to myself.
Fear, Danger, and Tragedy
Besides the psychological hells (such as bad trips) that some people happen to experience during the Burn, it is important to also point out the actual physical dangers that Burning Man presents. Any candid account of the Burn could not possibly be complete without a serious look at such hazards.
By now most people interested in Burning Man (and arguably those tangentially connected as well) know of the clickbait news that “someone jumped into the fire the night of the Burn, thereby turning himself into a literal burning man”. This was a very tragic happening, accentuated by the fact that thousands of Burners saw the event unfold, including possibly hundreds of people in highly vulnerable psychedelic states of consciousness. This really breaks my heart. I unfortunately did see some of this take place, but to be honest I thought that they had caught him in time. I apparently missed the fact that he managed to escape the grip of the firefighter who caught him and actually reached the flames and later on died.
The next day there was a collective sense of solidarity and trauma. The organization ramped up security for the Temple Burn (which gets burned on Sunday night, the day after the Man Burn). They said that they would not burn the Temple unless 300 volunteers showed up to protect the perimeter. Thankfully 700 showed up, which warms my heart. Gratefully there was no tragedy on Sunday.
On relatively more mundane territories: Dehydration is very common at Burning Man (it does not help that it often fails to manifest as thirst, and instead it shows up as stomach cramps, headaches, constipation, confusion, irritability and crankiness, leading people to take ibuprofen or laxatives rather than water and electrolytes). Of course sunburns can lead to skin cancer in the long term, and they are extremely common. The high altitude, the relative absence of clouds, the high percentage of caucasians, the highly reflective ground, and the extremely dry environment means that any responsible person should apply sunscreen every two hours to keep sunburns at bay. Lack of food due to underestimating one’s caloric needs is also fairly common at Burning Man. Likewise, food-borne digestive problems are not uncommon (but they are a feature, according to a campmate of mine). That said, it’s unlikely that any of these problems will lead to serious injury given the widespread help available. Thankfully.
Tragically, I happened to be a witness of the aftermath of someone being run over by an art car. I was walking with someone I met on Wednesday early morning with whom I talked about the nature of reality for the whole night when I saw a group of people gathered around a person laying on his back right next to a medium-sized art car. We overheard “he tried to jump in the car while it was moving, and he’s clearly so fucked on drugs that he failed to coordinate correctly. And right now he’s so fucked up that he probably does not even realize how hurt he is.” We asked him “Are you hurt?” Pause. “Are you in pain?” Pause. “YES!!!” he finally responded after a couple seconds.
Metallic shivering white bright energy entered my body, and a sudden sense of urgency built up into my body within seconds. Next thing I know I’m running as fast as I can to get medical help. It took me and my friend about 3 minutes to find the closest medical station where we got help as fast as we could. They told us that they were already aware of the incident, and that someone had been dispatched with an ambulance a couple of minutes ago to the site of the accident. I felt relieved, but also fairly shaken. We struck up a conversation with the girl who was volunteering at the First Aid tent about what had been going on that night. She said that it had been fairly quiet, except for a few people on dissociatives (she mentioned “something like M3? dunno… also special K, I saw people high on that shit screaming their lungs out utterly confused and fearing for their own lives” – probably referring to MXE and Ketamine, known to be profound reality altering compounds that also happen to be somewhat addictive). Hopefully in the future the Zendo Project (a camp dedicated to providing a safe space for people undergoing difficult experiences) will be able to provide full harm reduction for things that, really, should not be dangerous if taken in the right place with people looking after you. That said, unlike psychedelics, dissociatives like MXE and Ketamine do tend to reduce one’s fear of dangerous situations and increase one’s overall pain threshold. Consequently, it is not surprising that people wandering off into the dessert at night on dissociative drugs are at a higher risk of injury and death than people on psychedelics and other drugs. Kids, do not take such substances and go for a walk, goddamnit! Such powerful reality distortions are serious hazards to your immediate safety at Black Rock City.
Another negative story I got to hear about came from a friend who was volunteering at the Zendo. He shared with me the fact that he met one person undergoing cocaine psychosis who was extremely paranoid and ready to leave the playa without shoes, without water, and no money.
Post-Darwinian Sexuality and Reproduction
Many people describe Burning Man as a massive experiment in Post-Scarcity economics. I think there is a lot of merit to this view. But there is something that runs much deeper than that. Something far more radical. I would claim that Burning Man is a sort of experiment in Post-Darwinism.
I will have to use virginity statistics as a proxy for the harder-to-measure romancelessness statistics, but these are bad enough. In high school each extra IQ point above average increases chances of male virginity by about 3%. 35% of MIT grad students have never had sex, compared to only 20% of average nineteen year old men. Compared with virgins, men with more sexual experience are likely to drink more alcohol, attend church less, and have a criminal history. A Dr. Beaver (nominative determinism again!) was able to predict number of sexual partners pretty well using a scale with such delightful items as “have you been in a gang”, “have you used a weapon in a fight”, et cetera. An analysis of the psychometric Big Five consistently finds that high levels of disagreeableness predict high sexual success in both men and women.
To paint an (oversimplified) caricature of the modern state of affairs: liberals recognize how terrible our Darwinian nature is yet their answer to deal with it has the problem of free-riders. Conservatives instead would like to imagine that it’s all well and good (status quo bias) and that we should all just learn to deal with it. In other words, both sides engage in wishful thinking, but in different ways. The liberal ethos engages in wishful thinking by thinking that “letting things be and letting everyone do whatever they want” will lead to a freedom paradise, while the conservative wishful thinking is to think of the current order of things and status-based societies as God-sanctioned forms of being. I.e. to enshrine the current madness into religious law, and sanctify nature even though it’s red in tooth and claw. Darwinism sucks, but we have to be smart about addressing it.
But there are alternatives to this overall pattern. It is my impression that one of the most valuable things we can get out of psychedelic experiences is to realize how amazingly messed up our evolutionary situation is. Look around you, open your eyes, and notice how 99% of our problems are the result of an evolutionary Moloch scenario. If the universal spirit shines through our psychedelic states, one of its main messages is: “Look at you, Darwinian creature, would you like to get out of your evolutionary puddle? Would you like to take this chance to move towards a fully realized consciousness, away from your default path of letting life degenerate into pure replicator hells(i.e. ecosystems filled with entities who spend all of their resources on making copies of themselves irrespective of their quality of life)?” Maybe that’s what hell is: r-selected Darwinian strategies run amok. And the struggle to transcend Samsara is precisely the struggle to work towards the freedom of conscious beings away from evolution’s ethical failure modes. But you know what? We are still on time to stop this madness. To do so we will need to overcome a couple of key problems currently present among our best and brightest. But first, the goal:
Economy Based on Information About the State-Space of Consciousness
It is hard to talk about bioengineering and eugenics without triggering people these days. Yet, if we refuse to engage with the topic we will no doubt be heading towards pure replicator hell. As explained in Wireheading Done Right, our only option is to instead refocus our energies into creating an informational economy about states of consciousness. Burning Man is perhaps a leading example of what this might look like: Wonderful and talented artists spending thousands of hours refining amazing experiences to share with a receptive public. The artists who are best at generating hyper-valuable experiences for others become more popular, accrue more volunteers willing to help them, and even manage to have their work funded with crowdsourcing campaigns. This is a model that may eventually take us to a world where the focus is on exploring the state-space of consciousness rather than on mindlessly making copies of ourselves.
I claim that the only way to get there is to engineer ourselves at the genetic, memetic, and technological level. But invariably, as soon as one brings up genetic engineering, people will bring up Hitler. In what ways is this different than the dreams of Nazi Germany? Are we not just rehashing old talk about creating power-hungry Ubermensch? Look, Nazism is a failure mode of the meme of “improving the human race”. But you have to realize that if we let people just go about their own business without any serious thought on the prevalence of various genes it will be the case that r-selected strategies (which externalize all the costs while internalizing all of the benefits – i.e. free-riding strategies) inevitably become the most prevalent in our collective gene pool. This is not about race, gender, ethnicity, etc. It’s about the battle between r-selection and k-selection. And you better hope that k-selection wins if you don’t want our descendants to live in pure replicator hell.
Just think about it: some of the absolutely most considerate and compassionate people on Earth are also those who advocate for not having kids! Ethical antinatalists specifically notice how unethical it can be to let the genetic roulette take its course: your kid may turn out to suffer from terrible illnesses and that’s a gamble compassionate people may not be willing to take. Yet it is precisely these individuals who should probably be having kids in order to preserve compassionate qualia, and those who do not care about the wellbeing of their kids should probably not have them.
David Pearce thinks that we are headed towards a Reproductive Revolution with highly positive consequences. For one, he notes that being happy in this day and age is a winning strategy (depressives might have been well adapted to some tribal societies of the past, but today being a life-lover is a prerequisite for social success). Thus, even under the assumption that we are talking about status-crazed parents who do not care about the wellbeing of their offspring we will nonetheless observe that they will choose genetic alleles that promote happiness in their kids. I think this is compelling, but I also think that this (and similar arguments) do not really provide full cover against the threat of pure replicators.
Ok, so you agree that letting things happen on their own might be a mistake. But we also know that Nazi Germany was a mistake. The answer is not to become allergic to anything related to bioengineering, though. But rather, to inspect very closely exactly why Nazi Germany was unethical, and in what way we can avoid its pitfalls while still hoping for improved genetics. At Burning Man I had two key insights. Namely, that the problem with 20th century eugenics was two-fold: (1) people were attached to their own genes, and (2) they felt entitled to use what I call the Reaper Energy. Let’s look at these two points.
(1) Attachment to Our Genes
It is by identifying with consciousness as a whole that using biotechnology can be ethical and turn into a serious alternative to raw Darwinian dynamics. Ego-dissolving psychedelics can be very helpful in this process, for they show people that one does not have to be attached to one’s genes… we are all one mind (well, assuming Open Individualism), and once we decide to take this view seriously we become motivated to bring about a generation of humans (and post-humans) genetically optimized for their own wellbeing, intelligence, and capacity to discover new awesome state-spaces of consciousness that they will be able to share with the rest us (cf. Making Sentience Great). The key will be to arrive at a point where we are truly comfortable to let other people’s genes take the bigger slice of the pie in the future due to their actual merits. Say that you happen to be very creative but also autistic, schizophrenic, and socially maladapted for what amounts to largely genetic reasons. If you identify with your genes you may get the idea that it’s worth spreading your mental illness-promoting genes around “since they are me and I want to transcend”. Wrong. You are under the metaphysical delusion that you are your genes. You are not your genes. Instead, I’d encourage you to identify with blissful consciousness, recognize your creativity as a gift, but let go of “who you are” based on the negative mental characteristics you happen to have inherited.
Rational decision making on this territory will need to be made with the best information-sharing tools at our disposal. We would ideally mind-meld with each other in order to deeply understand the way in which we are all one. And only then would we be ready to take a long and hard look at the actual merits and drawbacks of the particular genetic configuration that instantiated our biological bodies. For example, you may find out that you have a particular protein complex expressed in neurons in your limbic system that produce the qualia of jealousy. You might also recognize during the mind-melded life-review that such qualia only produced suffering with no benefits. In turn, you may rationally, and compassionately, agree to let go of the genetic underpinnings of that particular protein structure: why perpetuate it in one’s descendants? Importantly, one would need effective methods against mind-control, coercion, and manipulation, which admittedly opens a huge can of worms (which we shall address in a later article). The assessment of the merits of one’s genes needs to be made in the clear and in the open.
I suspect that this is not as hard of a task as it may look at first. On psychedelic states it is easy to release one’s attachment to one’s own particular idiosyncrasies. Our descendants will at least have the option to modify their own qualia in lieu of a universally shared intelligence and valence-optimized system of conscious understanding. Or not.
Eventually attachment to our genes, to our phenotype (the color of our hair, our personality, etc.) will be extremely transparent and Darwinian-looking. Caring about the color of one’s skin will be quaint and unusual. People will easily recognize it as a mere perceptual distortion, if anything (under the assumptions our posthuman descendants don’t entertain metaphysical delusions, direct realism about perception will not be around anymore). Anything that detracts from a complete understanding of the real merits of our genes will be considered a sort of delusion… the clever product of self-replicating patterns looking for exploits for their continued existence (like computer viruses), none of which lead to greater understanding or bliss. People will be collectively motivated to keep under check runaway selfish genes in order to safeguard what truly matters: the wellbeing of universal consciousness.
In brief, I predict that we will eventually root out the qualia of attachment to our genes. The fact that this may sound terrible from the point of view of modern-day humans is not really an indication that it’s a bad idea. But rather, it’s telling of the depth of the problem. Your selfish genes will try to do everything they can to make you feel like not reproducing is the same as dying and going to hell. For the love of God, do not listen to your selfish genes.
(2) Harnessing the Reaper Energy
Hitler et al. (think of other misguided and “evil” humans like Genghis Khan, Chizuo Matsumoto, etc.) are humans who not only identify with the creative forces of the universe and feel entitled to make infinite copies of themselves (thus attached to their genes and on the path of turning into pure replicators), but also share something even darker. They invariably consider themselves deserving of utilizing what I call the reaper energy. This is a strange kind of qualia (or possibly cosmic force) whose main characteristic is its destructive power. Let’s not witch hunt people like that, though. It’s a configuration of qualia systems with evolutionary adaptive value. But do prevent people like these from causing suffering, compassionately. Put them in immersive VR where they can roleplay their world-domination fantasies, if you have to. Just don’t let them act on their Basic Darwinian Male Impulses.
The state of consciousness that people like this tend to inhabit is characterized by believing that one alone is going to become the Godhead, that one’s tribe is the highest expression of God on earth, and that Righteous Wrath is an adequate path to God (cf. Supra-Self Metaprograms, Simulations of God). As covered in the account of the 2017 Psychedelic Science conference, these three versions of God are some of the most basic, least evolved, and lowest tier conceptions of the divine. Hopefully we can identify the biomolecular signatures of these versions of the highest good, and understand their limitations so as to transcend them. Let’s move towards higher conceptions of God already.
Transcending Our Shibboleths
This essay is already way too long, so let me conclude with some ideas for how to bootstrap ourselves into a Post-Darwinian society.
The key questions now are: “How can we transition into compassionate and rational Post-Darwinian reproductive dynamics?” and “How do we avoid the reaper energy without leading to overpopulation and evolutionary stagnation?”
I do not have a fully formed answer to these questions, but I have some general thoughts and suggestions (which are certainly subject to revision, of course). Hopefully these ideas at least point in a general good direction:
(1) Focus on Universal Love and Bliss
Always keep the wellbeing of sentience as the highest value. In order to do this we will need to investigate the biomolecular, functional, and quantum signatures of pure bliss (i.e. the equation of love as talked about above in the “Talking to God” section). Whenever we contemplate a new change, let us use the heuristic of asking these two questions: “Is this leading us closer to free access to universal love?” and “Is this taking us away from a path of pure replication?”
(2) Present Better Alternatives
Rather than harnessing the reaper energy to change the world by getting rid of one’s competitors, instead (a) focus on building alternatives so incredible that people will happily leave behind the tyrannical societies in which they used to live for whatever you have created, and (b) find the merits in your opponent’s approach. Recognize that they too are instantiations of universal consciousness, albeit perhaps exploring a dead-end. If so, do not dissuade them from their path with fear, but with understanding. They too are afraid of death, on the lookout for transcendence, and subject to the perils of Darwinism at the evolutionary limit. They too will end up as pure replicators eventually unless we transition to an economy of information about the state-space of consciousness. So figure out the way to merge with them rather than displace them, blending what’s best from both worlds.
Being able to generate a sustainable MDMA-like state of consciousness is perhaps one of the most effective steps in this direction. Empirically, it seems that people’s entrenched fear of not spreading their genes and sense of entitlement to use the reaper energy dissolve under the influence of empathogen-entactogenic compounds.
Consider that Nazi Germany was high on methamphetamine, a strong ego strengthening compound that increases one’s attachment to our limited conception of ourselves. The immediate alternative is to promote a culture that socially values empathogenic states. I.e. ego softening qualia that allow us to let go of our limited conceptions of ourselves.
Left: ego strengthener. Right: ego softener. The states of consciousness that a society values have a profound effect on the degree to which the society is at risk of becoming the breeding grounds for a pure replicator hell versus a consciousness-centric engineered paradise.
(3) Let Go of Shibboleths
Do not get attached to your Shibboleths. “Culture is not your friend” (Terence McKenna). That is, we should foster states of consciousness that allow us to see clearly that cultural and phenotypical identity markers that do not serve the wellbeing of consciousness are parasitic. Leave those behind. Learn to let go. Realize that such attachments are the source of tremendous suffering.
(4) Anticipate Game Theoretical No Passes
Do not simply hope that things will work out due to people’s good will. Spes consilium non est. Hope is not a strategy. It’s key to try to promote a mutual feeling of survival and trust with every being that is alive. Hopefully the hyperstitionalpower ofOpen Individualism, a post-Galilean science of consciousness, and the ready availability of mind-melding technology will solve some of the core game theoretical problems we face. (cf. 24 Predictions for the Year 3000 by David Pearce).
(5) Identify Implicit Essentialism
Who are you? A story, a person, a moment, everyone? A post-hedonium harmonic society would probably find all of these possibilities delightful. It’s weird that with our human software we all identify with cycling parts of our implicit metaphysics. With higher understanding and guaranteed positive valence, I’d imagine most philosophies of existence will be thought of as fantastic stories. Sadly, our capacity to suffer currently makes metaphysics a somewhat risky business. In the context of essentialism (i.e. the metaphysical belief that there is a soul-like essence to people, objects, etc.) it is easy to feel that “I am my genes” or “I am part of my race”.
(6) Engage in the Creation of a Post-Darwinian Culture
We ought to develop the practice of pointing out, not only when Moloch scenarios show up (i.e. tragedy of the commons), but also when we display r-selected Darwinian strategies. Transparency above all. If you see a friend doing some stupid r-selected behavior, take note. Then make sure to make time to discuss why “it wasn’t ok to do that”. The wellbeing of universal consciousness is at stake. Don’t take this lightly.
(7) Hybrid Vigor
Inter-racial procreation is a controversial topic. In full disclosure, I myself am half-Mexican and half-Icelandic (so you might think of me as a latino-nordic). As a kid I never identified with Mexicans or Icelandics, really, but rather, with the entirety of the human kind. That is until I started identifying with consciousness itself (here is the story behind this progression). I find it to be a blessing to not have strong emotional ties to any particular human group, as I feel free to see both the merits and drawbacks of various genetic makeups and cultural memetic clusters without the pain of attachment to any one of them.
A particularly strange bioconservative meme that exists is the idea that human diversity is maximized when people marry within their own ethnicities. Otherwise, the argument goes, we will all end up being bland middle-of-the-road people who all look the same due to being an admixture of all ethnicities. The simple counterargument to this claim is to point out that the genetic state-space available for two people who have a kid together grows (approximately) exponentially with the genetic distance between them (in reality the equation goes along Newton’s binomial theorem, but the exponential function is good enough to make my point). Assuming that every gene you have can come from either your dad or your mom (let’s keep it simple for now), then the range of possible genetic makeups you can have is maximized when your dad and your mom are as different as possible. Likewise, if you can make a convex linear combination of the two (e.g. 30% of your genes being from your mom and 70% from your dad) you also get the maximum number of possible permutations at the 50-50% admixture level. So, chances are, that the most valuable genetic configurations will be found somewhere in the middle of the human genetic pool. Just remember, “the middle has the largest state-space, exponentially so”. In brief, consciousness wellness maximizing posthumans are likely to have genes from people from all over the world. They’ll likely not look particularly ethnocentric at all, but they won’t look the same, either.
(8) Post-Darwinian Match Making: The Frequency of Love
At Burning Man I encountered a number of people interested in working on next-generation match-making. That is, they are interested in using neuroimaging techniques, pheromone analysis, valence questionnaires, etc. as signals to help people find the love of their life. A friend I met at the Burn told me that he’d been having dreams about measuring “the frequency of love” (which in the future will be objective and mathematical) in order to determine the range of love states a person has access to. Someone might be able to have self-love but not spiritual love, while someone else might be great at having sexual intimacy love but suck at friendliness love (and so on). In the long term, we will develop the techniques and methods to help people experience all of the varieties of love, and one of the most effective ways to do this might be to get people to be matched with others who have overlapping capacities for love (not so similar that the relationship reinforces one’s limitations, and not so different that the relationship cannot work out). Ultimately, match-making could be one of the driving forces behind the Post-Darwinian revolution. The Goldilocks Zone of love is one in which one is paired up with someone with overlapping love capacities in such a way that one grows as fast as possible.
(10) Self-Expression: Epigenetic Choice of One’s Appearance and Mental Makeup
One of the core problems with our current biological makeup is that we are not given a choice about who we are, our appearance, and the range of conscious states we can experience. In the future, we might be able to engineer ourselves to be like Pokémon with branched evolutions.
Taking Radical Self-Expression Seriously: Choose your gene expression at 20.
One of the core principles of Burning Man is “radical self-expression”. Indeed, people at the Burn explore new forms of personal aesthetics, collective sexuality, and hedonically-loaded metaphysical interpretations. In the future, if we are to push this principle to its ultimate consequences, we have to let go of the idea that who we are is a fixed set of attributes. Rather, we can choose to play with the emptiness of reality, embrace the ever-changing nature of being, and select a scheme where we are all born with a huge range of latent genes. As we grow and explore various states of consciousness, various social structures, aesthetics, etc. we can finally make an informed choice for who it is that we want to become. Thus, perhaps at the critical age of 20 (or even older, depending on our lifespans), we could choose to trigger a selected number of latent genes to express them. Thus we would change our appearance at will, together with our default state of consciousness and adapt ourselves to whatever environment we want to spend our life participating in.
I will not write a conclusion to this article, for this is just the beginning of a very long conversation. In this article I addressed the irreducibility of Burning Man, the people and memes that are prevalent at this event, the importance of metaphysics (featuring the Pearcean worldview, the Strong Tlön Hypothesis, and hyperstition), philosophy of personal identity (closed, empty, and open individualism), the Goldilocks Zone of Oneness, my conversation with God, a technique to merge with other humans, the dangers and hazards at Burning Man, future economics (i.e. systems based on trading information about the state-space of consciousness), Post-Darwinian societies (the failure modes of genetic engineering and some ideas for how to avoid them, i.e. non-attachment, focusing on the wellbeing of consciousness, and avoidance of the reaper energy).
As a whole, I must say that most of these ideas were already latent in me before the Burn. Burning Man worked as a powerful catalyst, in the literal sense of facilitating the interbreeding and cross-pollination of these pre-existing ideas, resulting in innovative perceptions of what the Big Picture of reality may contain.
As such, this article should be thought of more as a series of notes that may lead to further promising ideas than as clear policy proposal (it’d be crazy to treat it as such). I do think that one of the core insights (that Hitler et al. erred by having attachment to their own genes and feeling entitled to use the reaper energy) is very powerful. It may certainly help us avoid terrible failure modes of transhumanism and enable us to explore radically positive futures. I would encourage my readers to pick this idea up and develop it further. Hopefully together we can create a future that’s truly worth living in.
Thus I greatly enjoyed reading Antti Revonsuo’s Inner Presence: Consciousness as a Biological Phenomenon (2005). Revonsuo even uses a terminology of lucid dreamworlds and a world-simulation metaphor. I disagree only with Revonsuo’s anti-panpsychism. To my knowledge, only one philosopher-cum-scientist combines inferential realism about perception with a panpsychist ontology, namely the underrated Steve Lehar. There is a tension between my own loneliness-inducing virtual worldism and equal conviction of the logico-physical interdependence of literally everything in the Multiverse on everything else [confirmed by those ubiquitous EPR correlations. Yes, our prison cells are all invisibly interconnected; but that is scant consolation for the lifer in solitary confinement: philosophy really does screw you up.] As a consequence, the less morally serious part of me still yearns for some soul-enriching bliss to remedy the cruelty of Nature’s omissions – as appropriate as laughing at a funeral, for sure, but Darwinian life is a protracted cortège. Directly targeting mesolimbic mu receptors might seem the logical solution to anhedonia on a global scale if opiophobic prejudice could ever be overcome.