Burning Man

[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]

Burning Man

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.

Introduction

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.

Strong Emergence

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.

The People

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.

it_s_the_people

It’s about the people! (source)

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.

education

The Educational Attainment of Burners

I have attended academic conferences, rationalist meetups, meditation gatherings, psychedelic festivals, and even amazing events like Psychedelic ScienceEffective 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).

enjoymentAll 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):

high_trust_society

Black Rock City as a very High Trust Society

Metaphysics

Before I go on with further object-level analysis of the Burn, let me pause for a second and make an overall point concerning the metaphysical nature of the universe: Metaphysics matter. Look, if Buddhist metaphysics are roughly correct (e.g. emptiness, karma, the reality of suffering, absence of omnipotent gods, reincarnation, etc.) then engaging in profoundly disturbing practices full of negative side effects such as Vipassanā might be very much worth the trouble. Sure, in this lifetime you will be exposed to deeply unsettling experiences, a multi-year long dark night of the soul, serious psychosomatic pain, meditation-induced depersonalization, insomnia, ADHD, etc. but in the grand scheme of things your current pain will be worth it. This lifetime’s suffering would be a good price to pay to attain Bodhisattva status and then go on to help quintillions of beings throughout your endless reincarnations to come. On the other hand, if karma is simply what it feels like to have an evolved in-built system to keep track of your social standing and nothing carries over after death, then Vipassanā might simply involve too much suffering to be worth it. In fact, it might even be an outright stupid and unethical activity, and talking about it in a way that produces curiosity and fear of missing out in others is doing them a disservice (for it would be a memetic hazard). You would be much better off focusing instead on cost-effective high-tech Jainismvalence technologies, and the upcoming reproductive revolution.

The same goes for other metaphysical topics such as philosophy of personal identity, the fundamental nature of bliss, mind-body problem, causality, existence of alternate branches of the multiverse, the badness of suffering, etc. What the nature of reality may turn out to be profoundly influences what it means to be a good person and what it is that we ought to do to maximize goodness and minimize suffering. Not many people seem to get this, though. For too many individuals the trauma they experienced as a result of early life exposure to manipulative religious memes, and the intuitively-felt futility of philosophy, lead to the calcification of their philosophical background assumptions (which are rarely recognized as such). But as David Pearce says: “The penalty of _not _ doing philosophy isn’t to transcend it, but simply to give bad philosophical arguments a free pass.”

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 and considered 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 Tertiu is 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)

Lemurian Time War

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.

Bill Hicks, A Positive Drug Story

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

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:

talk_to_god

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. dde71b5d481cc6391e72483a46cee981
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!”

There's only one being on this picture.

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.

Throughout my life I’ve always felt that there is a deep problem with human sexuality. We like to think of ourselves as inclusive, loving, caring, and accepting of others. Yet, when it comes to dating, we perceive a large fraction of the population as undateable (e.g. women rate 80% of men as “below average” looking). On the one hand, when we connect with our phenomenological depths and feel touched by spirit we immediately conceive of ourselves as beautiful genderless souls looking out for the wellbeing of all sentient beings. On the other hand, Darwinian gender studies (cf. The Mating Mind) explains why we have powerful sexual and affective urges that make us (1) in-group focused, (2) blind to our own hypocrisy, (3) have gender-specific status-vs-beauty-centric attraction, (4) turned on by jerks, (5) dismiss great k-selected dating material for evolutionary reasons, (6) lack of investment in romantic relationships after they have been socially formalized, (7) and so on, and on, and on… There is no use in blaming people for this. The qualia varieties that dominate our experiential world are there for a reason: they were adaptive in our tribal ancestral environment. But we are at a civilizational stage at which we cannot afford not to take a hard look at the actual merits of the biochemical signatures of feelings that cause suffering.

Scott Alexander writes about this problem in Radicalizing the Romanceless:

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 KhanChizuo 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 MetaprogramsSimulations 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.

18010948_1471076319610776_3232397439813659850_n

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 hyperstitional power of Open 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.

genetic_state_spaceA 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.

(9) Find Alternatives to Darwinian Reproduction

I am not sure which model for reproduction is the most ethical. At first we are likely to merely use mainstream genetic tests, genetic spellchecking, and preimplantation genetic diagnosis. Later on, prospective parents might choose to use CRISPR-enabled surgical gene editing to e.g. reduce the default pain threshold of their offspring. And later on, as people identify more with consciousness and universal love instead of Shibboleths, rational genetic engineering with the wellbeing of one’s kids in mind might be the norm. The old model of one mom and one dad, albeit adaptive in the ancestral environment, might be relegated to the annals of history. In the meantime, I’d simply point out that deviations from standard Darwinian reproduction are encouraging: men having kids with men (women with women), transgenderism, three-parent offspring, chimeras, cloning with intelligent variation, splicing of genes, etc. are all possible vectors for a Post-Darwinian society. The only problem is: with an increased number of technologies to reproduce, the number of ways for pure replicator strategies to defect against consciousness will also increase. So we have to be wary of any new reproductive technologies and make sure we guard them against pure replicators in general.

And finally…

(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.

freedom_to_evolve

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.

Closing Thoughts

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.


* For more on the metaphysical views of David Pearce, I recommend the following materials: The Binding Problem, Raising the Table Stakes for Successful Theories of Consciousness, Why Does Anything Exist?, Schrödinger’s Neurons: David Pearce at the “2016 Science of Consciousness” conference in TucsonDavid Pearce on the “Schrodinger’s Neurons Conjecture”, physicalism.com, and the beautifully written ontological horror storySuffering in the Multiverse“.

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.

David Pearce’s 2008 “Diary Update”

** I would also point out that dancing in front of the Mayan Warrior delivered a certifiable contact high of this nature for whatever reason.

Hedonium

Desiring that the universe be turned into Hedonium is the straightforward implication of realizing that everything wants to become music.

The problem is… the world-simulations instantiated by our brains are really good at hiding from us the what-it-is-likeness of peak experiences. Like Buddhist enlightenment, language can only serve as a pointer to the real deal. So how do we use it to point to Hedonium? Here is a list of experiences, concepts and dynamics that (personally) give me at least a sort of intuition pump for what Hedonium might be like. Just remember that it is way beyond any of this:

Positive-sum games, rainbow light, a lover’s everlasting promise of loyalty, hyperbolic harmonics, non-epiphenomenal bliss, life as a game, fractals, children’s laughter, dreamless sleep, the enlightenment of emptiness, loving-kindness directed towards all sentient beings of past, present, and future, temperate wind caressing branches and leaves of trees in a rainforest, perfectly round spheres, visions of a giant ying-yang representing the cosmic balance of energies, Ricci flowtranspersonal experiences, hugging a friend on MDMA, believing in a loving God, paraconsistent logic-transcending Nirvana, the silent conspiracy of essences, eating a meal with every flavor and aroma found in the quantum state-space of qualia, Enya (Caribbean Blue, Orinoco Flow), seeing all the grains of sand in the world at once, funny jokes made of jokes made of jokes made of jokes…, LSD on the beach, becoming lighter-than-air and flying like a balloon, topological non-orientable chocolate-filled cookies, invisible vibrations of love, the source of all existence infinitely reflecting itself in the mirror of self-awareness, super-symmetric experiences, Whitney bottles, Jhana bliss, existential wonder, fully grasping a texture, proving Fermat’s Last theorem, knowing why there is something rather than nothing, having a benevolent social super-intelligence as a friend, a birthday party with all your dead friends, knowing that your family wants the best for you, a vegan Christmas eve, petting your loving dog, the magic you believed in as a kid, being thanked for saving the life of a stranger, Effective Altruism, crying over the beauty and innocence of pandas, letting your parents know that you love them, learning about plant biology, tracing Fibonacci spirals, comprehending cross-validation (the statistical technique that makes statistics worth learning), reading The Hedonistic Imperative by David Pearce, finding someone who can truly understand you, realizing you can give up your addictions, being set free from prison, Time Crystals, figuring out Open Individualism, G/P-spot orgasm, the qualia of existential purpose and meaning, inventing a graph clustering algorithm, rapture, obtaining a new sense, learning to program in Python, empty space without limit extending in all directions, self-aware nothingness, living in the present moment, non-geometric paradoxical universes, impossible colors, the mantra of Avalokiteshvara, clarity of mind, being satisfied with merely being, experiencing vibrating space groups in one’s visual field, toroidal harmonics, Gabriel’s Oboe by Ennio Morricone, having a traditional dinner prepared by your loving grandmother, thinking about existence at its very core: being as apart from essence and presence, interpreting pop songs by replacing the “you” with an Open Individualist eternal self, finding the perfect middle point between female and male energies in a cosmic orgasm of selfless love, and so on.

Beyond Turing: A Solution to the Problem of Other Minds Using Mindmelding and Phenomenal Puzzles

Here is my attempt at providing an experimental protocol to determine whether an entity is conscious.

If you are just looking for the stuffed animal music video skip to 23:28.


Are you the only conscious being in existence? How could we actually test whether other beings have conscious minds?

Turing proposed to test the existence of other minds by measuring their verbal indistinguishability from humans (the famous “Turing Test” asks computers to pretend to be humans and checks if humans buy the impersonations). Others have suggested the solution is as easy as connecting your brain to the brain of the being you want to test.

But these approaches fail for a variety of reasons. Turing tests can be beaten by dream characters and mindmelds might merely work by giving you a “hardware upgrade”. There is no guarantee that the entity tested will be conscious on its own. As pointed out by Brian Tomasik and Eliezer Yudkowsky, even if the information content of your experience increases significantly by mindmelding with another entity, this could still be the result of the entity’s brain working as an exocortex: it is completely unconscious on its own yet capable of enhancing your consciousness.

In order to go beyond these limiting factors, I developed the concept of a “phenomenal puzzle”. These are problems that can only be solved by a conscious being in virtue of requiring inner qualia operations for their solution. For example, a phenomenal puzzle is to arrange qualia values of phenomenal color in a linear map where the metric is based on subjective Just Noticeable Differences.

To conduct the experiment you need:

  1. A phenomenal bridge (e.g. a biological neural network that connects your brain to someone else’s brain so that both brains now instantiate a single consciousness).
  2. A qualia calibrator (a device that allows you to cycle through many combinations of qualia values quickly so that you can compare the sensory-qualia mappings in both brains and generate a shared vocabulary for qualia values).
  3. A phenomenal puzzle (as described above).
  4. The right set and setting: the use of a proper protocol.

Here is an example protocol that works for 4) – though there may be other ones that work as well. Assume that you are person A and you are trying to test if B is conscious:

A) Person A learns about the phenomenal puzzle but is not given enough time to solve it.
B) Person A and B mindmeld using the phenomenal bridge, creating a new being AB.
C) AB tells the phenomenal puzzle to itself (by remembering it from A’s narrative).
D) A and B get disconnected and A is sedated (to prevent A from solving the puzzle).
E) B tries to solve the puzzle on its own (the use of computers not connected to the internet is allowed to facilitate self-experimentation).
F) When B claims to have solved it A and B reconnect into AB.
G) AB then tells the solution to itself so that the records of it in B’s narrative get shared with A’s brain memory.
H) Then A and B get disconnected again and if A is able to provide the answer to the phenomenal puzzle, then B must have been conscious!

To my knowledge, this is the only test of consciousness for which a positive result is impossible (or maybe just extremelly difficult?) to explain unless B is conscious.

Of course B could be conscious but not smart enough to solve the phenomenal puzzle. The test simply guarantees that there will be no false positives. Thus it is not a general test for qualia – but it is a start. At least we can now conceive of a way to know (in principle) whether some entities are conscious (even if we can’t tell that any arbitrary entity is). Still, a positive result would completely negate solipsism, which would undoubtedly be a great philosophical victory.

Core Philosophy

David Pearce asked me ages ago to make accesible videos about transhumanism, consciousness and the abolitionist project. Well, here is a start

In this video I outline the core philosophy and objectives of Qualia Computing. There are three main goals here:

 

  1. Catalogue the entire state-space of consciousness
  2. Identify the computational properties of each experience (and its qualia components), and
  3. Reverse engineer valence (i.e. to discover the function that maps formal descriptions of states of consciousness to values in the pleasure-pain axis)

 

While describing the 1st objective I explain that we start by realizing that consciousness is doing something useful (or evolution would not have been able to recruit it for information-processing purposes). I also go on to explain the difference between qualia varieties (e.g. phenomenal color, smell, touch, thought, etc.) and qualia values (i.e. the specific points in the state-spaces defined by the varieties, such as “pure phenomenal blue” or the smell of cardamom).

 

With regards to the 2nd objective, I explain that our minds actually use the specific properties of each qualia variety in order to represent information states and then to solve computational problems. We are only getting started in this project.

 

And 3rd, I argue that discovering exactly what makes an experience “worth living” in a formal and mathematical way is indeed ethically urgent. With a fundamental understanding of valence we can develop precise interventions to reduce (even prevent altogether) any form of suffering without messing up with our capacity to think and explore the state-space of consciousness (at least the valuable part of it).

 

I conclude by pointing out that the 1st and 2nd research programs actually interact in non-trivial ways: There is a synergy between them which may lead us to a recursively self-improving intelligence (and do so in a far “safer” way than trying to build an AGI through digital software).

Samadhi

Vanished are the veils of light and shade,
Lifted the vapors of sorrow,
Sailed away the dawn of fleeting joy,
Gone the mirage of the senses.
Love, hate, health, disease, life and death –
Departed, these false shadows on the screen
of duality.
Waves of laughter, scyllas of sarcasm, whirlpools
of melancholy,
Melting in the vast sea of bliss.
Bestilled is the storm of maya
By the magic wand of intuition deep.
The universe, a forgotten dream, lurks
subconsciously,
Ready to invade my newly wakened memory divine.
I exist without the cosmic shadow,
But it could not live bereft of me;
As the sea exists without the waves,
But they breathe not without the sea.
Dreams, wakings, states of deep turiya sleep,
Present, past, future, no more for me,
But the ever-present, all-flowing, I, I everywhere.
Consciously enjoyable,
Beyond the imagination of all expectancy,
Is this, my samadhi state.
Planets, stars, stardust, earth,
Volcanic bursts of doomsday cataclysms,
Creation’s moulding furnace,
Glaciers of silent X-rays,
Burning floods of electrons,
Thoughts of all men, past, present, future,
Every blade of grass, myself and all,
Each particle of creation’s dust,
Anger, greed, good, bad, salvation, lust,
I swallowed up – transmuted them
Into one vast ocean of blood of my own one Being!
Smoldering joy, oft-puffed by unceasing meditation,
Which blinded my tearful eyes,
Burst into eternal flames of bliss,
And consumed my tears, my peace, my frame,
my all.
Thou art I, I am Thou,
Knowing, Knower, Known, as One!
One tranquilled, unbroken thrill of eternal, living, ever-new peace!
Not an unconscious state
Or mental chloroform without wilful return,
Samadhi but extends my realm of consciousness
Beyond the limits of my mortal frame
To the boundaries of eternity,
Where I, the Cosmic Sea,
Watch the little ego floating in Me.
Not a sparrow, nor a grain of sand, falls
without my sight
All space floats like an iceberg in my mental sea.
I am the Colossal Container of all things made!
By deeper, longer, continuous, thirsty,
guru – given meditation,
This celestial samadhi is attained.
All the mobile murmurs of atoms are heard;
The dark earth, mountains, seas are molten liquid!
This flowing sea changes into vapors of nebulae!
Aum blows o’er the vapors; they open their veils,
Revealing a sea of shining electrons,
Till, at the last sound of the cosmic drum,
Grosser light vanishes into eternal rays
Of all-pervading Cosmic Joy.
From Joy we come,
For Joy we live,
In the sacred Joy we melt.
I, the ocean of mind, drink all creation’s waves.
The four veils of solid, liquid, vapor, light,
Lift aright.
Myself, in everything,
Enters the Great Myself.
Gone forever,
The fitful, flickering shadows of a mortal memory.
Spotless is my mental sky,
Below, ahead, and high above.
Eternity and I, one united ray.
I, a tiny bubble of laughter,
Have become the Sea of Mirth Itself.

 

– Songs of the Soul. Paramahansa Yogananda (source)

(cf. Ontological Qualia: The Future of Personal Identity)

Panpsychism and Compositionality: A solution to the hard problem

By Anand Rangarajan

 

We begin with the assumption that all emergentist approaches are inadequate to solve the hard problem of experience. Consequently, it’s hard to escape the conclusion that consciousness is fundamental and that some form of panpsychism is true. Unfortunately, panpsychism faces the combination problem – why should proto-experiences combine to form full fledged experiences? Since the combination problem has resisted many attempts, we argue for compositionality as the missing ingredient needed to explain mid level experiences such as ours. Since this is controversial, we carefully present the full argument below. To begin, we assume, following Frege, that experience cannot exist without being accompanied by a subject of experience (SoE). An SoE provides the structural and spatio-temporally bounded “container” for experience and following Strawson is conceived as a thin subject. Thin subjects exhibit a phenomenal unity with different types of phenomenal content (sensations, thoughts etc.) occurring during their temporal existence. Next, following Stoljar, we invoke our ignorance of the true physical as the reason for the explanatory gap between present day physical processes (events, properties) and experience. We are therefore permitted to conceive of thin subjects as physical compositions. Compositionality has been an intensely studied area in the past twenty years. While there is no clear consensus here, we argue, following Koslicki, that a case can be made for a restricted compositionality principle and that thin subjects are physical compositions of a certain natural kind. In this view, SoEs are natural kind objects with a yet to be specified compositionality relation connecting them to the physical world. The specifics of this relation will be detailed by a new physics and at this juncture, all we can provide are guiding metaphors. We suggest that the relation binding an SoE to the physical is akin to the relation between a particle and field. In present day physics, a particle is conceived as a coherent excitation of a field and is spatially and temporally bounded (with the photon being the sole exception). Under the right set of circumstances, a particle coalesces out of a field and dissipates. We suggest that an SoE can be conceived as akin to a particle coalescing out of physical fields, persisting for a brief period of time and then dissipating – in a manner similar to the phenomenology of a thin subject. Experiences are physical properties of SoEs with the constraint (specified by a similarity metric) that SoEs belonging to the same natural kind will have similar experiences. The counter-intuitive aspect of this proposal is the unexpected “complexity” exhibited by SoE particles but we have been prepared for this by the complex behavior of elementary particles in over ninety years of experimental physics. Consequently, while it is odd at first glance to conceive of subjects of experience as particles, the spatial and temporal unity exhibited by particles as opposed to fields and the expectation that SoEs are new kinds of particles, paves the way for cementing this notion. Panpsychism and compositionality are therefore new bedfellows aiding us in resolving the hard problem.

 

– Talk given at The Science of Consciousness 2016, held in Tucson Arizona (slides)

(cf. Qualia Computing in Tucson: The Magic Analogy)

Empathetic Super-Intelligence

I suspect quite a lot of AI researchers would think of empathy as a very, kind of, second rate form of intelligence, and will confuse it with the mere personality dimension of agreeableness. But in fact empathetic understanding is extraordinarily cognitively demanding. It is worth recalling that what it is like to be another subject of experience, and what it is like to be able to apprehend fourth, fifth, and even -in the case of someone like Shakespeare- sixth order intentionality is as much a property of the natural world as the rest mass of the electron. So in so far as one wants to actually understand the nature of the natural world one is going to want to understand other subjects of experience.

 

Now most of us -and it is true for good evolutionary reasons- are not mirror-touch synesthete. We don’t feel the pain of others as if it were our own, we don’t experience their perspectives as if they were our own. But… I think with a greater full-spectrum of super-intelligence, as one actually comes to understand the perspectives of other subjects of experience, as one starts to obtain this god-like capacity to impartially understand all possible subjects of experience, this will entail expanding our circle of compassion. It is not possible if you are a mirror-touch synesthete to act in a non-friendly hostile way to another sentient being, and I would see a generalization of mirror-touch synesthesia as part and parcel of being a full-spectrum super-intelligence.

 

Any supposedly intelligent being that doesn’t understand the nature of consciousness -that doesn’t understand that there are other subjects of experience as real as you or me right now- is in a fundamental sense ignorant. And if we are talking about super-intelligence, as distinct from savant minds or insentient malware systems, one must remember that by definition a super-intelligence is not ignorant.

 

– David Pearce, in The Mind of David Pearce

David is responding to a question I posed about the relationship between empathy and super-intelligence. One could in principle imagine an Artificial Intelligence system that is capable of designing nanotechnology without ever being aware of other minds. The AI could take over the world from the ground up and never suspect that anyone actually lived in it. The AI could simply model other agents to the extent that is necessary to predict their behavior within the parameters that define the conditions of its success and failure. No need to experience the colors, aromas, feelings and thoughts of humans when you can approximate them well enough with a Bayesian system trained on past observed behaviors.

A lot of people seem to be worried about this sort of scenario. Admittedly, if one thinks that all there is to intelligence is the capacity to optimize a given utility function, then yes, super-intelligences could in principle be completely ignorant of the matter-of-fact about the qualia we are experiencing right now. AI safety organizations and researchers mostly care about this sort of intelligence. As far as the safety concerns go, I think this is fair enough. The problem comes when the view that intelligence is nothing more than utility function maximization conceptually spills over into one’s full conception of what intelligence is and will always be.

The contention here, I think, is the way we conceptualize intelligence. Depending on one’s background assumptions one will end up with some or other idea of what this concept can or cannot mean:

On the one hand, if one starts by exclusively caring about the way autonomous systems behave from a third-person point of view and in turn disregards the computational importance of consciousness, then any talk of “a deep understanding of the nature of other’s experiences” will seem completely besides the point. On the other hand, if one starts from an empathetic mindset that acknowledges the reality -and ethical weight- of the vastness of the state-space of consciousness, one may prefer to define intelligence in terms of empathetic understanding. I.e. as the capacity to explore, navigate, contrast, compare and utilize arbitrarily alien state-spaces of experience for computational and aesthetic purposes.

Most likely, an enriched conception of genuine super-intelligence entails a seamless blend between a deep capacity for introspection and empathy together with the extraordinary power of formal logico-linguistic reasoning. Only by combining the empathizing and systematizing styles of mental activity, together with a systematic exploration of the state-space of consciousness, can we obtain a full picture of the true potential that lies in front of us: Full-Spectrum Super-Sentient Super-Intelligence.

Information-Sensitive Gradients of Bliss

“Normal” or so-called “euthymic” people are inclined to judge that hyperthymics/”optimists” view the world through rose-tinted spectacles. Their central information-processing system is systematically biased. Conversely, hyperthymics see the rest of us as unreasonably pessimistic. Chronic depressives, on the other hand, may view euthymic and hyperthymic people alike as deluded. Indeed victims of melancholic depression may feel the world itself is hateful and meaningless. For evolutionary reasons (cf. rank theory), a genetic predisposition to hyperthymia and euphoric unipolar mania are rarer than dysthymia or unipolar depression. Most of us fall somewhere in between these temperamental extremes, though the distribution is skewed to the southern end of the axis. Genetics plays a key role in determining our hedonic set-point, as does the ceaseless interplay between our genes and environmental stressors. Inadequate diet, imprudent drug use, and severe, chronic, uncontrolled stress can all reset an emotional thermostat at a lower level than its previous norm – though that norm may be surprisingly robust. Unlike recreational euphoriants, delayed-onset antidepressants may restore a lowered set-point to its former norm, or even elevate it. Antidepressants may act to reverse stress-induced hypertrophy of the basolateral amygdala and contrasting stress-induced dendritic atrophy in the hippocampus. Yet no mood-brightener currently licensed for depression reliably induces permanent bliss, whether information-signalling or constant, serene or manic. A genetically-determined ceiling stops our quality of life as a whole getting better.

 

Is the future of mood and motivation in the universe destined to be an endless replay of life’s evolutionary past? Are the same affective filters that were genetically adaptive for our hominid ancestors likely to be retained by our transhuman successors? Will superintelligent life-forms really opt to preserve the architecture of the primordial hedonic treadmill indefinitely? In each case, probably not, though it’s controversial whether designer drugs, neuroelectrodes or gene therapies will make the biggest impact on recalibrating the pleasure-pain axis. In the long-run, perhaps germline genetic engineering will deliver the greatest global enhancement of emotional well-being. For a reproductive revolution of designer babies is imminent. Thanks to genomic medicine, tomorrow’s parents will be able to choose the genetic make-up and personality of their offspring. Critically, parents-to-be will be able to select the emotional dial-settings of their progeny rather than play genetic roulette. In deciding what kind of children to create, tomorrow’s parents will (presumably) rarely opt for dysfunctional, depressive and malaise-ridden kids. Quite aside from the ethical implications of using old corrupt code, children who are temperamentally happy, loving and affectionate are far more enjoyable to bring up.

 

The collective outcome of these individual parental genetic choices will be far-reaching. In the new era of advanced biotechnology and reproductive medicine, a combination of designer drugs, autosomal gene therapies and germline interventions may give rise to a civilisation inhabiting a state-space located further “north” emotionally than present-day humans can imagine or coherently describe. Gradients of heritable, lifelong bliss may eventually become ubiquitous. The worst post-human lows may be far richer than the most sublime of today’s peak experiences. Less intuitively, our superwell descendants may be constitutionally smarter as well as happier than unenriched humans. Aided by synthetic enhancement technologies, fine-textured gradients of intense emotional well-being can play an information-signalling role at least as versatile and sophisticated as gradients of emotional ill-being or pain-sensations today. Simplistically, it may be said that posterity will be “permanently happy”. However, this expression can be a bit misleading. Post-humans are unlikely to be either “blissed out” wireheads or soma-addled junkies. Instead, we may navigate by the gradients of a multi-dimensional compass that’s designed – unlike its bug-ridden Darwinian predecessor – by intelligent agents for their own ends.

 

– Life in the Far North: An Information-Theoretic Perspective on Heaven by David Pearce

 

Algorithmic Reduction of Psychedelic States

Only when sexual choice favored the reportability of our subjective experiences- with the emergence of the mental clearing-house we call consciousness- did our strangely promiscuous introspection abilities emerge, such that we seem to have instant conscious access to such a range of impressions, ideas, and feelings. This may explain why philosophical writing about consciousness so often sounds like love poetry- philosophers of mind, like lovesick teenagers, dwell upon the redness of the rose, the emotional urgency of music, the soft warmth of skin, and the existential loneliness of the self. The philosophers wonder why such subjective experiences exist, given that they seem irrelevant to our survival prospects, while the lovesick teenagers know perfectly well that their romantic success depends, in part, on making a credible show of aesthetic sensitivity to their own conscious pleasures.

The Mating Mind: How Sexual Choice Shaped the Evolution of Human Nature (pg. 365) by Geoffrey F. Miller

A Darwinian Set and Setting

According to The Mating Mind, human sexual selection favors particular fitness-indicating traits, both physical and mental. In the context of mental traits, we have verbal and introspective abilities, agreeableness, conscientiousness, openness to experience, low neuroticism and extroversion. No matter how verbally capable and introspective a given person is, unless that is balanced with some degree of agreeableness, conscientiousness, etc. the person will not be all that attractive. But, when all else is being held equal, stronger verbal and introspective abilities are favored. Teenagers, arguably, know this best of all: courtship is intensely verbal.

Our minds evolved in a Darwinian environment. If people like Miller are right in thinking that language evolved as a fitness indicator, we are right to expect that the way we think and verbalize is biased to be impressive to the members of the opposite sex during courtship. Powerful introspective abilities, as it were, can make one’s language seem deeper, more romantic, and even at an entirely different level than that of one’s peers. In this backdrop of sexual choices and judgements, it is not surprising that humans would develop ever-increasing verbal and introspective capacities. At some point everyday life could not present sufficient opportunities for people, especially males, to show off their own abilities. And as these abilities increased over time, culture was forced to invent handicaps so that people could display their top capabilities. Over time, elaborate and competitive handicaps were integrated into the culture. Even verbal and introspective abilities at the top of the scale can still be compared side by side by using carefully selected handicaps: for example, poetry is exactly that; rhyme, rhythm and meter make it easier for the best poets to show off their excellent abilities. The handicaps adjust to the maximum level of competence in the population.

The space of handicaps that are used to show off traits that are reliable indicators of fitness is very large. From Greek Symposiums to modern day Frat Parties, Western civilization has embraced a niche subculture that uses chemical handicaps as a means to display verbal, social and creative skills. If you can philosophize after drinking a gallon of wine, or stay capable of managing the playlist after 16 cheap cans of beer, you are showing off your biological robustness. Clearly, many of our ancestors were capable of impressing potential sexual mates with a mixture of booze, loud music and stunning philosophical conversations.

One could argue that psychedelics have come to disrupt our traditional games of handicaps. “Sure you can drink a bottle of tequila and sing in a band, but can you take three hits of acid and tell me what your experience reveals about the intrinsic nature of consciousness?” Psychedelics are, in a way, a cultural hyper-stimulus that presents the most difficult and interesting handicap currently in existence for verbal and introspective abilities.

Cultures can have an allergic reaction to the states of consciousness that these agents can disclose; people are afraid that psychedelic users will discover something that they themselves don’t know. Notably, psychedelicists have been both demonized and deified since the 60s. Sure, these researchers became extremely open minded, and in many ways weird. But, above all, they became extremely interesting people. And interesting people who challenge the current games of status can cause cultural allergic reactions.

Every acid head and psychedelic researcher has a pet theory of what these compounds are really doing in one’s mind. Many of these folk theories about the effects of psychedelics involve ontologies that currently have little scientific support (such as souls, thought fields, spirit worlds, archetypes, alien conspiracies, and so on). Although we cannot rule out explanations of this sort out of hand, the ontologies themselves are so abstract and poorly defined that we cannot accept them as useful forms of reductions. That said, their future versions will be more interesting. It is likely that committed, rational, spiritual psychedelic users will formalize models of this sort at some point. Rather than talking about a “spirit world,” they will talk about “mind-independent extra-dimensional space that consciousness can access in altered states” and then go on to define the differential equations that govern consciousness’s interactions with this space. When this happens, we will be in a much better position to assess the validity of these models, test the reality of those spaces, and perhaps even recruit the extra-dimensional inhabitants of these worlds for computational tasks.

Psychedelic experiences drastically increase people’s introspection, capacity for deep aesthetic appreciation, while at the same time increasing their ability to entertain unusual ideas. Insofar as the selection pressures of our introspective abilities have been heavily biased towards courtship ability, it is not surprising that people tend to immediately cast self-enhancing, life-affirming and magical narratives into their interpretations of their personal psychedelic experiences. After all, having a very interesting story to tell is highly praised during courtship. Are people’s psychedelic narratives a modern day form of the peacock’s tail? While psychedelic talk does not yet form part of any mainstream game of courtship, I envision this changing in the next decades. Undoubtedly, the most insightful, sound, and scientifically rigorous members of the Super-Shulgin Academy will attract attention, status, resources and… desirable mates.

What is the deep structure of psychedelic experiences?

Psychedelics seem to have a generalized effect on one’s consciousness. At minimum, we could talk of experience amplification. Without delving into specifics, psychedelics introduce spontaneous activity into our consciousness that our mind is compelled to integrate somehow. Our state of consciousness changes dynamically as our mind adjusts itself to the incoming stimulation. The result is tightly dependent on the interplay between our brain anatomy, motivational system and the actual changes to the micro-structure of consciousness induced by LSD.

As John Lilly noted in light of his psychedelic experiences: “in the province of the mind, what one believes to be true is true or becomes true, within certain limits to be found experientially and experimentally. These limits are further beliefs to be transcended. In the mind, there are no limits…”.* While there are reasons not to take this literally, we have grounds for claiming that a large number of limits on our experience are placed there by our deeply held beliefs and attitudes. The space of possible LSD experiences that a single individual can experience is much larger than what said individual will typically be able to explore in practice. Many limits are imposed by his or her beliefs and background assumptions, rather than by physiology per se. Social cognition is a profound attractor in psychedelic experiences. “What will I say about this? What would this person think about this experience? etc.” are captivating thoughts. However, they occupy valuable mental space. And the thick mental judgements that people naturally focus on come with large conceptual and emotional baggage that taints the experience. Meditators, philosophers and scientists are more likely to set aside some time during their explorations to delve more deeply into what the energy introduced by LSD can produce in one’s consciousness.

After extreme training and tens (or hundreds) of trips, dedicated psychonauts will discover qualities that all of the trips share. Most people will likely experience a variant of Lilly’s realization that whatever you believe can be perceived as true during psychedelic experiences. Lilly emphasized the limitless quality of the mind, but one must wonder: If one can experience as true anything conceivable, are we not, then, limited by what we can conceive? No matter how much time one spends with an open mind waiting for new and interesting ideas to take shape, one cannot know the nature of what one has not yet even conceived of.

It may be true that we will always find fundamental limits that cannot be overcome. There are fundamental physiological constraints to the possible configurations of our consciousness, and arguably, chemical agents, while capable of expanding the space of possibilities, will not automatically give access to all possible states of consciousness. As future research is likely to show, 2C-B and LSD probably facilitate slightly different kinds of thoughts and experiences. Thus the limits of our mind are at least to a large extent the result of our physiology. Memes and meditation can only go so far.

In addition to physiological limits, the structure of the state-space of qualia is itself a constraint on what can and cannot be experienced. To the extent that psychedelic states enable the exploration of a larger space of possible experiences, we are more likely while on psychedelics to find states of consciousness that demonstrate fundamental limits imposed by the structure of the state-space of qualia. In normal everyday experience we can see that yellow and blue cannot be mixed (phenomenologically), while yellow and red can (and thus deliver orange). This being a constraint of the state-space of qualia itself is not at all evident, but it is a good candidate and many introspective individuals agree. On psychedelic states one can detect many other rules like that, except that they operate on much higher-dimensional and synesthetic spaces (E.g. “Some feelings of roughness and tinges of triangle orange can mix well, while some spiky mongrels and blue halos simply won’t touch no matter how much I try.” – 150 micrograms of LSD).

One of the objectives of Qualia Computing is to define the state space of possible experiences and the interdependencies between them. While normal everyday states of consciousness are important datapoints, I predict that the bulk of the most useful information will come from studying the behavior and mechanics of consciousness in radically altered states. To this end, however, we should focus on simple explanations that can be generalized to all psychedelic experiences.

Starting Background Assumptions

For the purpose of this article I will assume that direct realism, in all of its guises, is wrong. That is, I will assume that any mind-independent object can only be experienced indirectly. What we experience is not the object (or beings) themselves, but a qualia-furnished representation entirely contained within one’s mind (this is often called the simulationist account of perception). Furthermore, I will also assume that the behavior of  the universe can be fully described with the Standard Model of physics (or a future version of it).

In what is to follow I will propose, as a first approximation, an algorithmic reduction of psychedelic states; I will propose a set of changes in our consciousness that (1) is as simple and assumption-free as possible, and (2) can be used to reconstruct as many psychedelic effects as possible.

Two Kinds of Reduction

The word reduction in the context of philosophy of science has a lot of historical and conceptual baggage. In the context of this article, I will use the word in the following sense: We say that a property of a given phenomenon X reduces to Y if we can fully explain X’s property by referencing Y’s properties. X can be a physical phenomenon, a mathematical construct or even an experience. Y is an ontology with interaction rules, which allow the pieces of said ontology to interact with one another. We do not commit to the idea that Y itself needs to be the fundamental (or true) ontology of X. But we do want to make sure that Y is at least more fundamental than X in some appropriate sense. So what kind of ontologies can Y have? In the context of philosophy of mind, reductions usually attempt to account for not only the behavior of consciousness but also for its underlying nature. Thus, functionalism is both a reduction program as well as a philosophical take on what the mind fundamentally is.

Thankfully, we do not need to commit to any ontology in order to advance a particular style of reduction. Reductions are useful regardless: they reduce the amount of information needed to describe a phenomenon, and if accurate, they can also make useful predictions. Finally, these reductions can provide hints for how to bridge different areas of science; by identifying isomorphisms or even further reductions, entire fields can cross-pollinate once their respective reductions are compatible (such as biology and chemistry or chemistry and physics).

Atomistic Reduction

For most intents and purposes, science relies on a particular kind of reduction that we can call atomistic reduction. This style of reduction focuses on explaining macroscopic phenomena by modeling it as the emergent structure of many particles interacting with one another at a much finer level of resolution. Even though this style of reduction is usually fruitful (e.g. thermodynamics), it can be counter-productive to assume in some situations. An extreme case would be the quantum computer. If states of superposition help a computer find an answer, it will be hard to explain the behavior of said superposition by postulating that it actually reduces to little particles interacting using simple rules. The model could in principle be worked out, but at the cost of very high complexity. It would be much easier to start with a quantum-mechanical ontology that allows the superposition of wavefunctions! Then what is left is to reduce the rest of the computer to quantum mechanics (which is possible, given that particle models and quantum mechanical models usually converge at the macroscopic limit).

It is tempting to try to reduce the properties of the mind (including psychedelic states) using an atomistic reduction. Unfortunately, the phenomenal binding problem adds a complication to this reduction. Rather than discussing (right now) whether an atomistic (and thus classical) account will ultimately be capable of modeling conscious experience, we will side-step this problem by using a different style of reduction. We will focus only on the algorithmic level of analysis.

Algorithmic Reduction

Without assuming a fundamental ontology (atoms, fields, wavefunctions, etc.) we can still make a lot of progress. We can restrict ourselves to identifying what we call an algorithmic reduction: find a set of procedures, state-spaces, shapes and overall main effects out of which you can reconstruct as much of the observed behavior as possible.

In reality, every reduction is, at least in part, an algorithmic reduction. By specifying a particular ontology such as “particles”, we restrict the shape of our possible reductions. By keeping the reduction at the algorithmic level, we allow arbitrary ontologies to be the final explanations (then depending on actual empirical measurements). The main criteria for success still includes (1) the overall complexity of the model, and (2) the explanatory power of the model. In other words, how easily and precisely does the model reconstruct the behavior of our experiences?

A Zoo of Psychedelic Effects

PsychonautWiki has a detailed and fascinating taxonomy of reported psychedelic visual effects. One could argue that all of these countless effects are completely unique. As a philosopher might put it, these effects may ultimately be qualitatively irreducible to one another. But what are the chances that a simple molecule would happen to trigger a whole zoo of unrelated effects? As a form of reduction, nothing is achieved by stating that every effect is its own unique phenomenon.

Four Principal Operators: A Simple Algorithmic Model of Psychedelic States

In trying to account for the strange effects of psychedelics, we will aim to propose as few main effects as possible and then use these effects, and their interactions, to derive all of the remaining effects. By doing this, we will be algorithmically reducing the complex phenomena found in psychedelic states. In turn, this will allow us to increase our understanding of the source of information processing benefits provided by psychedelic states, and to derive new and exciting applications of such states. Additionally, by identifying a good algorithmic reduction, we might be able to refine the states themselves, to amplify their benefits while minimizing the drawbacks.

The model we will treat for now has four main effects, and with those four effects we will attempt to reconstruct the rest. These effects are:

  1. control interruption
  2. drifting
  3. eidetic hallucinations/enhanced pattern recognition/apophenia
  4. symmetry detection/symmetry propagation

 

Symmetric_pattern_drifting

Symmetric drifting. What would Giulio Tononi think about this? Source.

Control interruption is the simplest and most universal psychedelic effect. It enables the buildup of qualia in one’s consciousness. People say that psychedelics are intense, deep, bright, etc. Every experience, whether a thought, a smell or an emotion, seems to be both stronger and longer-lasting on psychedelics.

Things seem more lively, and this is not because a switch is suddenly turned on and your experience of the current input is amplified. Rather, one seems to be experiencing a gentle overlap of many previous frames (and feature bundles) of one’s experience. In medium to high doses, this can give rise to solid frame stacking. In turn, the buildup of sensation creates complex patterns of interference:

In order for a perceptual system to transition from a linear to a nonlinear state, negative feedback control must be subverted. If control is entirely removed then perception becomes totally unconstrained, leaving a system that is quickly overloaded with too much information. If control is placed in a state where it is partially removed or in a toggled superposition where it is alternately in control and not in control over the period of a rapid oscillation, then the constraints of linear sensory throughput will bifurcate into a nonlinear spectrum of multi-stable output with signal complexity correlating to the functional interruption of control. Common entheogenic wisdom states that you must relinquish control and submit to the experience to get the most out of psychedelics. Holding onto control causes negative experiences and amplifies anxiety; letting go of control and embracing unconstrained perception is a central psychedelic tenet. This demonstrates that psychedelics directly subvert feedback control over linear perception to promote states of unconstrained consciousness.

– Control Interrupt Model of Psychedelic Action, PIT

Control interruption explains a large variety of effects, including the increase in the raw intensity (and amount) of experience, as well as the longer lasting positive afterimages (and thus tracers). Here we show a simple example of this effect. Consider the “original stimuli” to be what one experiences under a sober state. Likewise, consider the 9 squares to be different states of consciousness brought up by various psychotropic combinations.

oscillation_1_5_5_75_5_1_10_0.05_signal_

Original

The 9 gifs you see above are simulations of control interruption using a simple feedback model (which we will describe in detail in a later article). The x-axis has different “echo strengths” while the y-axis has varying feedback strengths. These are two of the model parameters. Notice that the lower right corner is a credible rendition of something that people describe as moments of eternity. These are experiences where time seems to stop due to an over-saturation of regular and ordered qualia.

When considering the following effects, don’t forget that control interruption is also going on all the time. The stranger the psychedelic effect, the more intense it is.

Drifting is responsible for breathing walls, animated plants, feelings of boundary dissolution, merging and melting, and so on. Small amounts of drifting usually involve individual feature detachments from perceptual objects (such as the color and shape of a chair becoming dissociated). Medium amounts of drifting make textures flow constantly. If one’s experience was made of tiny magnetic gears that are usually aligned in a coherent way, drifting would result from increasing the overall energy of the system. Thus, the visual system is constantly descending to “more aligned local states” while incoming energy is constantly adding noise and destroying all of the alignment progress made.

White_Wolf_Drinking_Water_by_Anonymous

Source: PsychonautWiki, Anonymous

A particularly salient aspect of drifting is that features and locally-bound fragments of experience can drift in any direction in 3D. Pieces of the wall don’t only drift left and right, but also forwards and backwards.

On high doses of psychedelics or synergistic combinations of dissociatives and psychedelics (e.g. LSD + nitrous, 2C-B + ketamine, etc.), drifting can become all-encompassing. A critical point is crossed when one loses the capacity to define a mainframe of experience (the dominating orientation-giving island of locally bound experience that we use as a reference point). When this happens, one feels like one cannot tell left from right, or up from down. One simply experiences a constant chaotic flow of experience. In some cases one can even spot interesting instabilities that resemble actual physical instabilities found in fluid mechanics (such as the Kelvin–Helmholtz instability).

Drifting does not occur in isolation, and its mechanics are dependent on the particular set and setting in which the psychedelic experience is developing. From a computational point of view, drifting can be useful because it allows a quick exploration of the state-space of possible local binding configurations between the phenomenal objects present in one’s experience. Indeed, not only does red fail to mix with green, but many of the synesthetic qualia varieties present in a scene with constant drifting will refuse to touch each other. Drifting feels like there is some sort of psychedelic energy (somewhat reminiscent of anxiety, but not restricted to body feelings) that overheats certain parts of one’s conscious experience, and in turn disassembles the local connections there.

Enhanced Pattern Recognition: This effect refers to the transient (but often powerful) lowering of the detection threshold for previously experienced patterns and known ontologies (e.g. animals, plants, people, etc.). Psychedelics, in other words, temporarily increase one’s degree of apophenia. Another name given to this effect is eidetic hallucinations. From a Bayesian point of view, the effect could be described thus: psychedelics intensify the effect of our priors. As explained in Getting Closer to Digital LSD, Google’s deep belief neural network inceptionist technique works by finding bundles of features that trigger high-level neurons (such as face-detectors, object-detectors, etc) at sub-threshold levels (e.g. “this almost looks like a frog”) and then modifying the picture so that the network more strongly detects those same high level features. This particular algorithm can be understood in terms of the pharmacological action of psychedelics: one can have breakthroughs of eidetic hallucinations by impairing the inhibitory control coming from the cortex.

In a sense we could say that while tracers are the result of “simple cell control interruption”, eidetic hallucinations are the result of “complex cell control interruption.” The former allows the build-up of colors, edges and simple shapes, while the latter amplifies the features that trigger high-level percepts such as faces and objects.

The_Forest_Has_Eyes

Enhanced Pattern Recognition / Eidetic Hallucinations / Visial Apophenia

The way one directs attention during a psychedelic trip influences the way eidetic hallucinations evolve over time. For this reason any psychedelic replication movie will probably require human input (in the form of eye-tracking) in order to incorporate human saliency preferences and interests into an evolving virtual psychedelic trip simulated with the Inceptionist Method.

Lower Symmetry Detection and Propagation Thresholds: Finally, this is perhaps the most interesting and scientifically salient effect of psychedelics. The first three effects are not particularly difficult to square with standard neuroscience. This fourth effect, while not incompatible with connectionist accounts, does suggest a series of research questions that may hint at an entirely new paradigm for understanding consciousness.

I have not seen anyone in the literature specifically identify this effect in all of its generality. The lowering of the symmetry detection threshold really has to be experienced to be believed. I claim that this effect manifests in all psychedelic experiences to a greater or lesser extent, and that many effects can in fact be explained by simply applying this effect iteratively.

Psychedelics make it easier to find similarities between any two given phenomenal objects. When applied to perception, this effect can be described as a lowering of the symmetry detection threshold. This effect is extremely general and symmetry should not be taken to exclusively refer to geometric symmetry.

How symmetries manifest depends on the set and setting. Researchers interested in verifying and exploring the quantitative and subjective properties of this effect will probably have to focus first on a narrow domain; the effect happens in all experiential modalities.

For now, let us focus on the case of visual experience. In this domain, the effect is what PsychonautWiki calls Symmetrical Texture Repetition:

Grass_on_2cb_by_inifinity

Credit: Chelsea Morgan from PsychonautWiki and r/replications

Symmetry detection can be (and typically is) recursively applied to previously detected symmetry bundles. A given symmetry bundle is a set of n-dimensional symmetry planes (lines, hyperplanes, etc.) for which the qualities of the experience surrounding this bundle obey the symmetry constraints imposed by these planes. The planes can create mirror, rotational or oblique symmetry. Each symmetry bundle is capable of establishing a merging relationship with another symmetry bundle. These relationships are fleeting, but they influence the evolution of the relative position of each plane of symmetry. When x symmetry planes are in a merging relationship, one’s mind tries to re-arrange them (often using drifting) to create a symmetrical arrangement of these x symmetry planes. To do so, the mind detects one (or several) more symmetry planes, along which the previously-existing symmetry planes are made to conform, to organize in a symmetrical way (mirror, rotational, translational or otherwise). There is an irresistible subjective pull towards those higher levels of symmetry. The direction of highest symmetry and meta-symmetry feels blissful, interesting, mind-expanding, and awe-producing.

If one meditates in a sensorially-minimized room during a psychedelic experience while being aware that one’s symmetry detection threshold has been lowered by the substance, one can recursively re-apply this effect to produce all kinds of complex mathematical structures in one’s mind.

In the future, perhaps at a Super-Shulgin Academy, people will explore and compare the various states of consciousness that exhibit peak symmetry. These states would be the result of iteratively applying symmetry detection, amplification and re-arrangement. We would see fractals, tessellations, graphs and higher dimensional projections. Which one of these experiences contains the highest degree of inter-connectivity? And if psychedelic symmetry is somehow related to conscious bliss, which experience of symmetry is human peak bliss?

The pictures above all illustrate possible peak symmetry states one can achieve by combining psychedelics and meditation. The pictures illustrate only the core structure of symmetries that are present in these states of consciousness. What is being reflected is the very raw “feels” of each patch of your experiential field. Thus these pictures really miss the actual raw feelings of the whole experience. They do show, however, a rough outline of symmetrical relationships possible in one of these experiences.

Since control interruption is also co-occurrent with the psychedelic symmetry effect, previously-detected symmetries tend to linger for long periods of time. For this reason, the kinds of symmetries one can detect at a given point in time is a function of the symmetries that are currently being highlighted. And thanks to drifting and pattern recognition enhancement, there is some wiggle room for your mind to re-arrange the location of the symmetries experienced. The four effects together enable, at times, a smooth iterative integration of so many symmetries that one’s consciousness becomes symmetrically interconnected to an unbelievable degree.

What may innocently start as a simple two-sided mirror symmetry can end up producing complex arrangements of self-reflecting mirrors showing glimpses of higher and higher dimensional symmetries. Studying the mathematical properties of the allowed symmetries is a research project that has only just begun. I hope one day dedicated mathematicians describe in full the class of possible high-order symmetries that humans can experience in these states.

Anecdotally, each of the 17 possible wallpaper symmetry groups can be instantiated with this effect. In other words, psychedelic states lower the symmetry detection threshold for all of the mathematically available symmetrical tessellations.

wade_symmetry_best_blank_2

All of the 17 2-dimensional wallpaper groups can be experienced with symmetry planes detected, amplified and re-arranged during a psychedelic experience.

Revising the symmetrical texture repetition of grass shown above, we can now discover that the picture displays the wallpaper symmetry found in the lower left circle above:

grass_symmetries

In very high doses, the symmetry completion is so strong that at any point one risks confusing left and right, and thus losing grasp of one’s orientation in space and time. Depersonalization is, at times, the result of the information that is lost when there is intense symmetry completion going on. One’s self-models become symmetrical too quickly, and one finds it hard to articulate a grounded point of view.

The Micro-Structure of Consciousness

At Qualia Computing we explore models of consciousness that acknowledge the micro-structure of consciousness. Experiences are not just higher-order mental operations applied to propositional content. Rather, an instant of experience contains numerous low-level textural properties. This is true for every sensory modality, and I would argue, even for the what-its-likeness of thought itself. Even just thinking about a mathematical idea (ex. “the intersection of two arbitrary sets”) is done by interacting with a background of raw feels, and these raw feels determine our attitudes and interactions with the ideas we are trying to abstract (some people, for example, experience emotional distress when trying out mathematical problems, and this is not because certain mathematical spaces are inherently unpleasant or anxiety-inducing).

In the case of vision, the micro-structure of consciousness is capable of supporting at least the following low-level features: color, color gradients, points, edges, oriented movement, and acceleration. A full conversation about the range of visual features that we are capable of experiencing is a discussion for another time. But for the time being, it will suffice to point out that (static) models of peripheral vision only need 5 summary statistics. With only five summary stats you can create textures that a human will find impossible to distinguish in peripheral vision.

These so-called mongrels are textural metamers (equivalence classes of subjectively indistinguishable input patterns). The state-space of perceivable visual textures is the space of possible mongrels, and that is an example of the sort of micro-structure we are looking for. Unlike the cozy high-definition space inscribed in the fovea, most of the information found in our sensory modalities comes in the form of textures that are mappable to state-spaces of summary statistics.

NYCsubwayMap.002

Psychedelic symmetry detection and amplification operates on the inner structure of mongrels. The fact that the mongrels are the objects becoming symmetric is something that can elude introspection until someone points it out. It happens right in front of any tripper’s eyes and yet people don’t seem to report it very often (if at all). This may be a result of the fact that the fine-grained structure of consciousness is rarely a topic of conversation, and that we usually describe what we see in the fovea (unless we have no other option). Our words usually refer to whole percepts or, at best, the simplest raw values of experience (such as the hue of colors or the presence of edges). And yet, the structure of our mongrels is quite obvious once symmetry propagation has conformed a large patch of your experience to have a tessellated identical mongrel repeating across it.

VzZjR.jpg

How Are these Components Related to Each Other?

The Kaleidoscopic technique to induce qualia annealing relies on a combination of drifting and symmetry detection in order to resolve implicit inconsistencies within one’s own memory gestalts. As we live and grow our experienced evidence base, we accumulate memories and impressions of many worldviews. Each worldview is, in a way, a response to all of the previous ones (or at least the memorable ones) and the current situation and the problems one is facing. Thanks to the four effects here described, a person can utilize a psychedelic state to increase the probability of the systematic co-occurrence of (usually) mutually-exclusive gestalts (worldviews) and thus enable their mutual awareness. And with mutual awareness, the symmetry detection and amplification effect creates (somehow forcefully) a unified phenomenal object that incorporates the inconsistent views into an unbiased (or less biased) point of view. One can achieve a higher order of memetic and affective integration.

pGIFjd3Mongrel repetition / symmetrical tessellation. Source.

Psychedelics as Introspectoscopes**

Given the symmetry detection and amplification property of psychedelics, one can reasonably argue that psychedelic states may be able to reveal the properties of the micro-structure of consciousness. Timothy Leary, among others, described LSD as a sort of microscope for one’s psyche. The very word psychedelic means mind-manifest (the manifestation of one’s mind). Given the four components of these experiences, the fact that psychedelics work as some sort of microscope should not be surprising. Symmetry detection and control interruption multiply the amount of raw experience, while pattern recognition shows you what you are expecting (your priors become evident) and drifting makes the fleeting synesthetic effects malleable and easier to move around. People generally agree that psychedelics can show you subtle aspects of your own mind with stark clarity. But can they reveal the intrinsic properties of the nature of qualia at the most fundamental level?

The way to achieve this may be to create a fractal structure of symmetries in such a way that any tiny part of one’s experience can get reflected throughout the entirety of the phenomenal structure. One can then use eidetic hallucinations (or further symmetry detection) to focus and stabilize the fractal structure. Thus one would multiply the surface area of all of one’s attention into countless replicas of the micro-structure of a given part of one’s experience. A fractal kaleidoscopic mirror amplifier chamber is exactly what I imagine when I think about how to analyze the fine-grained structure of consciousness. And it so happens that meditation plus psychedelics can allow you to (fleetingly) build just that.

Fractal-Mobius-Patterns-45

Psychedelic Introspectoscope (fractal kaleidoscope of generalized symmetries) to amplify arbitrary qualia values (such as particular emotions, phenomenal colors, synesthetic inter-junctions, etc.)

Any subtle qualia space can be multiplied countless times in such a way that all of one’s experience becomes a coherent interlocking structure that can be perceived all at once. If one wants to study, for example, the possible interactions between two hues of color, one can amplify the boundary between two regions that make the desired contrast of hues and make the entire fractal structure amplify this boundary hundreds of times.

Arguably, if one discovers that certain qualia values cannot be mixed in the introspectoscope (such as blue and yellow), one may still not know if these are fundamental constraints, or if they are the result of our connectome structure. If, on the other hand, two qualia values can mix in the introspectoscope, then we would know that they are not fundamentally mutually exclusive. Thus we would find out relational properties of the very state-space of qualia.

Reducing All Effects

Can we derive all psychedelic effects using the four components discussed above? While this is not yet possible, I trust that further work will show how most of the weird (and weirder) effects of psychedelics may be reduced to relatively simple (but not always atomistic) algorithms applied to the micro-structure of consciousness. I anticipate that we will discover that high doses actually produce entirely new effects (for example, what happens on 400 micrograms of LSD often include qualitative jumps from what happens at 150 micrograms). To note, ontological qualia and other subtle aspects of consciousness may resist reduction for still many more decades to come.


*Programming and Meta programming in the Human Biocomputer

**An Introspectoscope is a hypothetical apparatus that enables a person to study the deep structure of his or her own consciousness. The concept comes from a paper in the making by Andrew Y. Lee. Obviously this comes with significant challenges. Some challenges come from the fact that we are trying to analyze something very small, and other challenges come from the fact we are trying to analyze qualia. Additionally, there are unique challenges that come from analyzing microscopic qualia qua microscopic qualia. I suggest that we use methods that amplify the micro-structure by taking advantage of fractal states: recursive and scale-free symmetry planes can amplify anything minute to a prominent place in the entire consciousness. Be careful not to amplify pain!

36 Textures of Confusion

Formal Logic

When I was in 10th grade I took a course in formal logic. I had been a big fan of logic (and math in general) for several years, so I was looking forward to seeing how the class would approach the subject. I personally liked the teacher and I knew he thought very deeply about a range of topics (including aesthetics and philosophy). I was sure I was going to have a great time.

Unfortunately, the overall learning strategy of the class consisted of studying the textbook in extreme detail. The way I remember the textbook was that it featured a mixture of very casual and naïve paragraphs interspersed with blocks of rigid definitions and formulaic procedures for solving logic problems. My overall perception of the textbook was that anyone with a genuine interest in the beauty of math would experience the exercise of reading this book as particularly unpleasant.

I was used to math classes that didn’t actually require you to study anything; usually, problem solving skills and pragmatic inference of the meaning of words during the exam was good enough. In contrast, most questions on the exams for this class had a very particular style. The answers had to be verbatim repeats of the specific idiosyncratic responses found in the textbook. If you knew the contents of the textbook by heart, then the exam would be trivial. If you didn’t, then no amount of problem solving would get you anywhere.

These exams were open-note but closed-textbook, which meant that if you simply copied the entire textbook into your notebook you would easily be able to respond accurately to the vast majority of the questions. And if you didn’t, then you were almost guaranteed to fail. This meant that the largest fraction of the variance of grades in the class was determined by whether or not students took the time to do the grueling task of transcribing an entire textbook into their notebooks.

Needless to say, I intensely disliked this approach.

Thankfully, in every bad situation you can always find something good that redeems it a little bit [citation needed]. And in this case, what could be rescued from the situation was the man from Figure 5.9:

8667557_300x300

Figure 5.9: This man is confused

This must have been around page 150, which dealt with the need for logic. The textbook said, in a very informal way, something along the lines of: “Imagine a man without any logic. This person would have disjointed thoughts with no objectives, and he would be incapable of making sense of anything. The man in question would be confused. See Figure 5.9”

The teacher joked that the man in the figure could be experiencing one of many possible states of mind. His expression is somewhat ambiguous and it is unclear what exactly it adds to the conversation. Likewise, the facial features are not even the most salient component of the picture; his hair looks completely bizarre.

The Value of Confusion

This picture made me reflect on the difficulty of expressing mental states using drawings and pictures. A facial expression is perhaps a good start. Words, of course, and dialogue can help you trigger an emotion or state of being. But that only takes you so far, and it restricts you to what are largely social emotions.

Confusion, on the other hand, is an umbrella term for many states that are hard to communicate and describe. There is perceptual confusion, emotional confusion, cognitive confusion and even ontological confusion. Each of these varieties contains many flavors; there is a combinatorial explosion of possible reasons for the confusion.

Subjectively, confusion is an extremely interesting state of consciousness, since it spawns a lot of novelty. Even though it can and often is unpleasant (especially when what’s at stake is something one values), confusion comes in all shades of hedonic tone. Pleasant confusion is possible, and indeed it may play an important role in philosophical and spiritual euphoria. Likewise, one can achieve fantastic levels of neutral-valence confusion during meditation (alternating, at times, with states of very high clarity). Epiphanic, wondrous and mystical states are also often proceeded by profound confusion of the ontological kind (where you doubt the deepest background assumptions that provide the stilts upon which your worldview is suspended).

The fact that the texture of one’s experience has information processing properties (aka qualia computing) is itself more evident during states of confusion. For example, when you are confused about the meaning of something, this will have implications for the way you experience language and encode gestalts of experience (ex: “This synesthetic sensation here is usually paired up with meaning, but what is the meaning of it now? Without experiencing the meaning I usually ascribe to the sensation, I can’t compare it to other sensations I’ve had before.”)

Since language and facial expressions have their limitations, one might prefer to communicate confusion and other states using non-symbolic expressions. Visual textural gestalts, it seems to me, may take us the farthest in this direction, at least with the current level of technology (that is, unless we also include music, which itself has textural qualities).

In order to visualize new kinds of confusion, we can project the textural gestalt that the man from Figure 5.9 is experiencing into the picture itself, and imagine that we were given private access to his state of consciousness. We can then experience what it would be like to be him in these different experiential worlds, and introspect on the subjective nature of his confusion.

Doing this is now easier than ever thanks to the recent and fantastic developments in deep neural networks. In order to try out this technology, I decided to texturize the confusion of the man from Figure 5.9 in a myriad of ways. The textures themselves are a mixture of pictures I’ve taken or synthesized in the last couple of years and textures I’ve found online. I used the cool online service developed by the Bethge lab at the University of Tübingen to make these pictures. Feel free to try it yourself, it’s really fun.

So here you have it folks. The man of Figure 5.9, experiencing 36 different kinds of confusion: