Euphoric DMT Trip Report by Anonymous Reader: Psychedelic Annealing, Smooth Geometry, and Gender Transitioning Qualia

DMT Experience Report — Learning the Nonlinear Wave Computing theory of subjective experience and internalizing the Symmetry Theory of Valence (originally posted in r/rationalpsychonaut by ClarifyingCard).

Meta Info

This was a sub-breakthrough experience with firmly-set “intellectual” (integrative) intentions. So I wouldn’t really call this a trip report, but an experience report. It’s a little more in the direction of a freeform essay. Working through this experience to translate it into written word is proving very fruitful for annealing what I’ve learned, so I hope it can provide some insight to others. Contents include my real-time integration of QRI’s “nonlinear wave computing” model of subjective experience, and some explanatory applications. I also firmed up my epistemological relationship to the Symmetry Theory of Valence during this experience, so there are some insights integrating these with technical meditation & gender transition.

I hope the length doesn’t render this inaccessible, as I feel that there are many genuinely deep insights here. I’m not the type to typically write reports on experiences, but consuming lots of QRI content has seriously energized me! There’s this feeling of “Finally! People are doing the top-down neuroscience that I’ve been quietly building for years in isolation! People are seeing psychedelic experiences as legitimate tools for investigating the nature of the mind!” So, I’m feeling a drive I haven’t felt in a while, a drive not just to consume information & integrate it acausally, but to contribute & collaborate.

Context

Last night I sipped on a sizeable amount of DMT over the course of a few hours. I probably took over 20 hits from the vape overall, paced gently. I wasn’t specifically striving for a breakthrough, though I left open the possibility, and in fact I was deliberate to keep it sub-breakthrough for the first phase of the trip, since I was trying to use DMT to integrate information content from a video.

To me, coming to DMT fixated on a breakthrough feels like entering a relationship with a striving fixation on sex, or entering sex with a striving fixation on orgasm. So, much like taking your time to get to know someone intimately, or moving through a sexual experience without pushing or striving to let it blossom on its own terms, I’ve been flirting with & getting to know DMT on an increasingly deep level over time. This was the first time I’ve really leaned in & let it show me where it wants to take me.

(“wants” in terms of descending energy gradients, not in anthropomorphizing way. This is a central thread of this experience, so more on this below.)

So, I have not broken through yet; this definitely fell on the side of profound insight & bliss. I’m a deep subscriber to the theory of Neural Annealing, and DMT is so high-energy that metaphorically speaking it felt like pure, elemental annealing; anything my mind turned to, I could understand so crisply, with ease & immediacy, like I’m just letting my representations fall into parsimonious (low-entropy) resonant modes, the local minima that my conceptions have already been swirling around.

I also subscribe to the Symmetry Theory of Valence — well, my epistemological relationship to it has been a little fuzzy or hesitant, being sympathetic to it but not yet feeling like it deeply “clicked”, but after this experience, I not only “get it”, but I’ve felt, intimately, what it’s like to watch it play out in real-time. So that process of “spontaneous understanding” of the above paragraph, the symmetrization/entropy minimization felt really, really good. A truly profound bliss of methodically massaging out any point of tension in my representation field that my attention happened to rest upon.

I also want to point out that it didn’t really quite feel like the positive (additive) happiness of e.g. eating the candy bar you went to the store for, it felt like a negative (subtractive) happiness — in other words, relief from suffering. Very Buddhist in flavor, even at just the most basic level of Buddhist theory, the Four Noble Truths. In other words, the dukkha of the Three Characteristics. I’ve now got this idea in my head of maybe identifying dukkha with the mental tension that’s smoothed by annealing, to some degree at least. That correspondence is a space I’ll be playing in for a while, I can see.

So, here’s the actual report.

Demographic Information

  • Age: 29
  • Height: 5’9″
  • Genetic heritage: 39% Scotland, 33% England, &c.
  • Sex/gender: Trans female (late-stage, meaning enough years of estrogen & social transition to have largely reached mental & physical equilibrium in terms of gender/sex characteristics)

Personal Background

Tremendous experience over 8 years with 80+ different psychedelic/dissociative/otherwise acutely psychoactive substances, with a heavy focus on dissociatives. Sizeable understanding of contemporary technical meditation and Buddhism (my understanding is significantly stronger than my actual practice hygiene). Avid consumer of QRI content. History of engagement with Less Wrong-style rationality. Undergraduate education in math & physics, supplemental education in technical writing, linguistics, analytic philosophy (formal logic, philosophy of language, metaphysics, &c.).

Despite my drug experience, I haven’t used DMT proper before. Before this XP, I dipped my toes in the water with 3-4 puffs of this cart over a few hours about 2 weeks before. A few times over the next 2 weeks, I took a few intermittent puffs to continue feeling it out & acclimating.

The Experience

Two phases here: first on my couch processing a QRI video, 1 on my bed in a mindset of play & exploration.

XP Phase I

Setting: ~930p. On my couch, comfortable. Full lighting. No music.

For a few months, I’ve been ramping up my consumption of QRI content, technical meditation dharma, info about/reports on psychedelics, etc. Aside from general interest, I’ve been mentally preparing myself for a DMT breakthrough (my psychedelic experiences having waned in the past few years, and DMT being such a crown jewel of psychedelic strength/power).

I’ve had the idea to take solid but sub-breakthrough hits of DMT while attempting to integrate some QRI content. The video I chose was this:

Non-Linear Wave Computing: Vibes, Gestalts, and Realms by Andrés Gómez Emilsson, President + Director of Research for QRI (Qualia Research Institute).

I’m thrilled to say this was a great choice & fruitful exercise. I’m going to talk a lot about Andrés himself & his video style; I hope it’s not too effusive & doesn’t come across in a parasocial sort of way. It’s more like a walk-through of the subjective experience of what I happened to be doing, a snapshot of how it felt for my brain to process & operate in this state. It was very easy to feel what facets of experience were positive or negative, like my mental model of my valence system was in crystal clarity & intuited with immediacy. This is why this experience also had such an annealing effect for STV on me.

First of all, I was struck by how crystal-clear his vibe comes through in these videos where it’s just a single take of him talking into the camera for an hour! For the record, I’m saying nothing teleological here; no clue how much of this has been thought through explicitly. When I first started watching them, I was like, this could benefit from some cuts or superimposed visuals &c., but over time I’ve grown to deeply appreciate the style. The exact reasons why crystallized during this experience. It’s because it’s an extremely directed, one-pointed style, and it’s also more faithful to real life. For these reasons you can synchronize your mental representation of the content very deeply with the content itself (i.e. you can model Andrés’s attention with high fidelity, so as he goes through the material clearly & methodically, so are you). There’s no echoes of practice or rehearsal like an academic lecture, and there’s no attentional context-shifting that would be demanded by video cuts or superimposed visuals (though having experience with physics simulations & wave dynamics, I’d love to see some simulation visualizations of toy models exhibiting some of the wave dynamics in play here sometime). Instead, it feels more intimate in a way, like the feeling of someone in real life patiently teaching you a complicated concept 1-on-1. You’re watching Andrés think through material he’s familiar with in real-time. You can even see him spontaneously understand & explain new connections as he works through the existing material, and since your attentions are so synchronized, by watching him demonstrating the explanatory power of these models, you’re learning what it feels like to wield these concepts to refine something else into a simpler representation.

It’s not just the DMT that helped me understand this I think; poetically, the content of this specific video was very relevant. Later on in the video, he mentions the notions of “Metronome Quotient” & “Entrainment Quotient”, which could be seen as a kind of schematic for understanding the general process of one person transfering information, emotion, or other mental “vibe” complices to another. Knowing what I know about harmonic dynamics from physics, this is very intuitive. When conditions are right (person A is a suitable transmitter, person B is a suitable receiver, attention is localized favorably) — i.e. when the process works — it feels very similar to something like orbital resonance (which is why Jupiter’s moons Io, Europa, & Ganymede have orbital periods in the ratio 4:2:1 — here’s a Steve Mould video explaining this phenomenon). It’s an application of the “soap-bubble” energy-minimization principle: deviations from harmonic equilibrium inducing restoring forces to drag the system into low-entropy resonant modes.

By the way, you can also see this in an array of literal metronomes.

Something else I noticed is Andrés’s emotional/hedonic vibe. He’s always got a smile, on his mouth & in his voice, you can tell that he’s just thrilled to understand this stuff & thrilled to be able to break it down for a willing audience. First of all, obviously this affects the valence of the experience of watching the video, just like smiling when you’re on the phone eases social friction. I think this emotional entrainment can bootstrap informational entrainment as well, by kindling or contributing to overall synchronization, which is neat. It’s intuitive to me; I already “knew” this because walking people through conceptual understanding, processing difficult experiences, &c. is a general passion of mine, and emotion sync is a big part of doing that effectively.

This power to deeply synchronize attention (acausally!) seems like really powerful way to integrate information. It’d have to be in favorable conditions — written word is right out, most likely. Low-stimulus density is important; you want the extraneous setting details/audiovisual landscape to be easy to ignore (to let fade from salience). I think being able to see facial expressions, posture changes, gestural communication, &c. is crucial to be able to really settle in to the entrainment (this is also true in real life — I have no idea why so many people seem almost blind to body language!). Then, by walking through the content in a deeply synchronized way, you know what it feels like to believe it, to synthesize with or wield it against other concepts. That little harmonic signature, that vibe, is there in your mind, ready to be cultivated or dampened by whatever other representations brush against it.

I should also say, I had lots of visual effects during this time of course. Strong tracers, lots of symmetry extrapolation on surfaces. Tons of shimmering on the edges of objects. When I was especially high, I noticed this really cool effect of lowering visual resolution, like a pixelation effect, but overlapping circular blobs of color & texture. They would resolve if I attended to the region. It felt like the corresponding regions of the visual cortex architecture were too energized to be localized properly, blurring/fuzzing of the wave activity translating to decreased specificity in the encoded content. Really neat. The visuals weren’t something I wanted to work with for the moment, so I let myself just enjoy them instead of striving to analyze or categorize.

PsychonautWiki seems to catalog this as environmental orbism. Interesting that they associate it primarily with dissociatives — I have not experienced it on dissos (or anything else). I wonder if there’s something Fourier transform-ish happening with the visual cortex activity, like higher-frequency activity dominating the encoding — if so, it could be thought of as a sort of inverse of symmetrization. No idea, will think about it.

Anyway, I watched the video for a while, frequently backtracking to process content carefully. Eventually it started feeling laborious, so I moved to my bedroom.

XP Phase II

Setting: ~11p. On my bed, very comfortable. Low purple mood lighting. No music.

CW: Some light talk of sexuality.

I wanted to make some time to play with the drug in a very soft, low-stimulus environment. So I just cleared my bed & spread out the top sheet layer, a lush fleece blanket, flat across the top. The space is full of pleasant, comfortable-vibe stuff, so on one side I was enveloped by super-soft blankets & pillows & stuffed animals, very pleasurable. Very deliberately setting an easygoing, pleasurable, sensual vibe for the drug to energize & amplify.

I started taking more hits, just resting comfortably on the blanket to see where it would take me. I just let myself frolick, enjoying the pleasurable touch sensations of my environment, rubbing my hands & legs against the soft surfaces, massaging my inner thighs, feeling out the effects it had on my muscles & sensory processing. I noticed the way my muscles subconsciously started to tense & tighten in anticipation of a hit, and then as the DMT washed through my mind, noticed how it smoothed & blurred & dissipated that tension & the angular mental prickles associated with it. I did a lot of rhythmic contraction & release for various muscles, just letting myself enjoy how relaxing it felt to let it go. I carry a lot of tension in my inner thighs (especially common for girls), so getting deep into the tissue & massaging it out was immensely pleasurable, almost orgasmic at times.

This made me think a lot about the distinction I was drawing earlier, of what I guess I’ll call “positive” vs. “negative”, or “additive” vs. “subtractive” pleasure. This was very much subtractive pleasure, which could maybe be accurately characterized better as “relief”. In other words, nirvana-wards.

I decided that I was in a good state for a breakthrough. I wasn’t sure whether it would happen, since my acute tolerance was probably increasing, so I set the intention that I wasn’t striving for it to happen and that it would continue being a wonderful XP if it didn’t. So I took several (3-4) puffs in succession and lay back to watch.

Here, I noticed a some decoupling of drug effects. I was still getting visuals from each hit, though the open-eye effects were a little less intense, and the CEVs perhaps more. I was still getting positive-valence mental effects — bliss, equanimity, parsimony, &c. However there was a dramatically lowering of that “roller-coaster” feeling, the overwhelming-ness, the sense a drug has seized your experiential field & is now in charge. It’s possible that this was due to me simply becoming more comfortable.

However, the missing qualia is a pretty somatic one, so I think it’s probably acute tolerance attenuating different effects at different rates. Is DMT norepinephrinergic at all? Or is this an endogenous NE effect, or not related at all? Unsure, will research later. That’s a neurochemical I don’t have as much of an intuitive feel for as much as serotonin/dopamine/GABA. Also I should get to know glutamate sometime. Maybe it’s more of a “roller-coaster” feeling because you’re feeling the pull of a novel attractor.

So, a breakthrough didn’t happen; I think that feeling is probably integral to a breakthrough (though I’m speaking from ignorance for now). But I did get huge waves of bliss & felt my all of my mental representations get highly energized. This felt “hyperbolic” in the sense of there being “too much” to fit neatly in onto the mental workspace, so things start jumbling & intersecting and “space” itself expands into itself to accomodate. This is on the level of conceptual representations, so what exactly “intersecting” and “space” mean is left unspecified.

Here’s 2 tangential paragraphs about this. I’ve had this effect before, especially on 4-AcO-DMT and other 4-subbed tryptamines — most extremely, on a truly stupid dose of 160 4-AcO-DMT several years ago, combined with a heavy dissociative I don’t recall (perhaps diphenidine). Never do this! This was many, many years ago, before I had my relationships/career/gender transition/life together, when my thirst for spiritual revelation & relief was matched by my thirst for annihilation & urge to self-harm. Every mental concept just got hopelessly jumbled together and I couldn’t parse a single aspect of my experiential field. It overtook [my model of] my body & external reality, violently smashing together and shredding them and blending them into uncountably many infinitely thin, infinitely long threads all furiously tangling and colliding. There was a sensation of being flung & pulled along this sharp, fast stream along with all the other shreds of my world. As high-entropy a state as I can imagine.

In other words, the entire modeling mechanism of reality, inside & out, underwent a catastrophic system crash. It was immensely physically painful — I felt every bit of physical reality smashing through each other — and it collapsed into this extremely dissonant state with very few experiential components: a 1-frame flashing of pale green & red, an unbearably loud Hypnotoad-esque droning, and sheer unimaginable physical pain. This went on for subjective eternity — to abuse some math notation, I had this intuitive, unshakeable knowledge that S(t + Δt) = S(t), period. I realize now that I was deep, deep in a hellish & steep local minimum. Perhaps you could consider this a “hell realm”. Combined with the “holing” effect of the dissociative, I think this could fairly be considered a seizure-like state. I’m not sure if I was physically moving in reality, as I didn’t have any thrashing marks & I was alone (don’t do that!!), but I do think I wet myself a little. It was one of the worst eternal moments of my life. Walking through this experience with ~5 years of learning & growth behind me, writing this out has actually helped me understand the experience a lot better, so forgive the tangent. Come to think of it, STV has a lot of explanatory power w.r.t. why this was so dysphoric & traumatic, lots of little clues sprinkled in here — my representation system smashed into a catastrophically high-entropy, short-term-unrecoverable state of unfathomable dissonance, inducing physical & psychic agony.

Anyway, back to DMT.

After those 3-4 hits, maybe another part of why it wasn’t overwhelming was related to the notion of “entropy sinks” mentioned in the DMT + hyperbolization video above. I was getting enormous energization of all my representations, but I had no difficulty in skillfully directing them, in applying them to existing mental & physical tension points & smoothing them out, so there was no runaway accumulation. Symmetrization was also very dramatic in CEVs, planar hyperbolic geometries all interweaving at different angles, and the experience of this geometry was itself immensely blissful & high-valence, another strong point in favor of STV. I’d like to strive for brighter, more defined CEVs soon — if I had looked for them earlier, I think they’d’ve presented.

I then took some time to play around with & appreciate my body some more. I let myself explore my body & just revel in my love for it. Lots of transition-centric thoughts here. I played with my breasts, just lightly rubbing & poking them, feeling them jiggle, reveling in how good & right it felt that I had finally grown them after all this time. I felt along the curves of my hips, groping & squeezing, reveling in how good & right it felt that I have this deeply estrogenic body & mind. How, like, over these years I’ve finally found myself falling into the attractor of this cute, bubbly, exciteable, empathic girl I’ve always been meant to become.

I remembered feeling the slightest inscrutable tugs towards it, all those years ago. I remembered blundering around in the dark trying to interpret those gradient descents towards peace with my identity & body. I remembered starting to discover, reveal, & construct this second “persona attractor”, finding this spark of hope & understanding & rightness that I would kindle & cultivate over the coming years. And I remembered the moment I felt myself at the inflection point between the two local minima, the realization that the I could just let myself fall into it, and the immeasurable relief washing over me. I’m nearly in tears recounting this to you, contextualizing this deep consonance & harmony I feel, realizing just how much literal blood, sweat, & tears were demanded of me to achieve it.

I think I annealed a deep understanding of the nature & valence structure of gender transition (at least for my personal case study). It’s not like this isn’t something I’ve thought about in intricate detail for years, so I’ve already earned a very clear picture for myself, but it’s even crisper now, such a simple story once it clicks. STV honestly seems to have tremendous explanatory power w.r.t. gender transition, something I’d like to think & write about more in the future.

I also played around a lot with my representation/experience of sexual pleasure, which I don’t need to get into toooo much detail about, but it was incredible playing around in that space. One weird thing about my mind is that I kind of have a mental “button” wired up for sensual, sexual, submissive pleasure. In other words, I can just push the button whenever I want (I have dissociatives to thank for getting this circuitry wired correctly) — I can feel this submissive pleasure at will. It’s especially effective if I fantasize, so I spent some time letting myself revel in fantasies about various partners of mine doing various things to me, letting the vividity of the feelings wash over me. This wasn’t especially, ah, “intellectual” work, so I’ll leave it at that.

(Side note: I theorize a lot of the “attainments” of technical meditation essentially come down to programming buttons like this. I’m thinking particularly of the brahmavihara (“divine/sublime abodes”). They’ve been conveyed to me as like finding a housekey, so that you can enter anytime.)

Here’s another phenomenon I noticed during this period. A few times I felt a different piece of neural machinery start to whir up — specifically this notion of “self-consciousness”, what I would conceptualize as the submodule of your reality model responsible for modeling the way others would model you back. In other words, I felt this tugging from my self-consciousness engine, nagging with questions like “Don’t you look ridiculous, writhing around alone in your panties? Aren’t you being frivolous, frolicking in pleasure without any thought to intellectual work? What would <Person X> think if they saw you like this? Do you really deserve to consider yourself cute?”

What I’m trying to point out with this is that I found it extremely easy not to engage with this submodule. I could simply fail to regard it, not energizing that representation. Politely say “no thank you” to that mechanism & gingerly place its suggestions on the ground. In the language of NLWV, I noticed this perturbation, but I let it play out & be gone instead of batting down the ripples of the pond. Very anicca-flavored protocol, very familiar to me from meditative experience.

I found I had this ability with all sorts of mental mechanisms. I’m generally mindful of & moderately good at this, but it was cranked up to 11. I had great control over which facets of experience I did or didn’t engage with. If I had a thought about work-related stress, or guilt over lapses in my exercise hygiene, or anxiety about my thumb (which has a damaged ligament), I could so easily say “It’s not skillful for me to engage with & feed this story right now. Now’s not the time.” Strong equanimity. In this sense, I felt ease with & authority over which representations composed how much of my awareness. This is one sort of skill that samatha meditation cultivates, I think. It makes me realize how much I’ve slipped w.r.t. this skill over the past few years, once my life started going well & started growing more complacent.

So, in that moment, I found it easy to cold-shoulder those nagging feelings tugging me out of animal-pleasure-mind. I was able to let myself indulge in the luxuries I’ve cultivated for myself, without shame, which is actually really hard for me usually. I struggle with strong guilt about deserving any success or happiness I achieve. This is something I know I need to work on — being blissful when it is skillful to feel bliss; suffering when it is skillful to suffer.

Speaking of that equanimity, I’ve made a lot of progress towards “skillful sex” (lol), sexual dysphoria being a central theme of my journey from androgenic to estrogenic libido. Allowing your mind to cloud is always a great way to derail sexual pleasure or orgasm, so I’m happy to pick up more skills here.

Anyway, after a while of this, it felt like a good time to pack it up & let the afterglow run its course, starting to integrate the experience. So I put on some music (Strange Diary by Psychic Twin), lay down, & chilled for a while, eventually turning on a light-complexity video & eating some snacky food (which I typically avoid). I took 0.5 mg clonazepam to help still my mind. This XP kept me up till about 2am, but once I lay down to sleep, it didn’t take too long.

[T + 1 day]

I awoke & got up with ease, which is unusual for me. Perhaps residual stimulation combined with the benzo wearing off during the night, but this is also a known fruit of metta meditation which I’ve cultivated for long periods in the past, so this is something I’ll keep an eye on next time. Metta is something that I’ve practiced skillfully before and it’s at the top of my priority list for improving my meditation hygiene.

Mentally, I feel good. I took my standard 10 mg adderall & 300 mg gabapentin after waking, and I’ve had the energy & focus (and desire!) to write this report, which has taken several hours lol.

I do also have this sensation of being drained, too. It’s hard to explain because it’s not really valence-negative or preventing me from action. It kind of feels like a flatness; my closest approximation is not a recreational drug or crash but how I feel if I’m late with my estrogen injection. But in any case, I do know I need to have patience with & take care of myself today.

Conclusion

Damn! This bliss-stick is extremely powerful — not just in terms of how powerful its psychedelic grasp is, but in terms of the applicability of that power. I can see DMT helping me smooth out all sorts of specific (tactics-level) things about my life, and deliberately integrate all sorts of content, in addition to the sheer spiritual blastoff effects. A central theme in this XP is that feel of rounding out “angular” points of tension in mental representations, slipping down those parsimony gradients, massaging the joints of your mind.

I do get the strong intuition that this is a substance to be taken seriously. I won’t be using it casually… (well, for the most part. We’ll see). It’s funny to me that I tried so many drugs so many years ago before finally trying DMT, but I’m honestly glad I’m getting to know the crown jewel at this point in my life, with many different avenues of life experience to synthesize for interpretation & integration.

My cart is running fairly low. I’ll be getting more. I think if I had really gone for it right away, I would have had a breakthrough, so I’ll probably go for it soon 😊

Peace! 💜


Related trip report by Cube Flipper (pseudonym of an anonymous reader):

Vaping the Genderfluid: Exploring Gender Identity on DMT

Some background on me: I’m in my early thirties, AMAB, somewhere on the autism spectrum (which mostly manifests as skin sensory issues), and a long time Qualia Computing reader.

Sometime last year, my “egg cracked”, to use the parlance of our day. I’d read in the past how autism and gender dysphoria were heavily correlated. I revisited events from my past and decided it was worth exploring whether or not some of my experiences could be explained by gender dysphoria. I suspected that leaning into a more feminine gender identity might feel more comfortable and help me to “vibe” better.

I shaved my legs, got my ears pierced, and started adopting a more feminine identity internally. This felt not unlike flipping a Necker cube on myself from masculine to feminine. I figured out how to see a more female face in the mirror. I started to move differently. I experimented with my voice. I would mostly do this in social settings, though I’m not sure how noticeable it was from the outside.

I even spent three months on estrogen at one point, hoping that its use would help with my sensory issues (it did), before discontinuing its use for a number of unrelated reasons. The phenomenological effects were too numerous to go into detail here; I hope to write up a detailed “HRT trip report” at a later date. Long story short, I found estrogen to be anti-dissociative – like the opposite of ketamine (this assessment is informed by Zinnia Jones’ writeup comparing the effects of HRT with Lamotrigine). My senses felt more tightly integrated – less skin sensitivity, less “noise”, less annoying prediction errors – it was euphoric.

However, my gender identity still felt in flux, unstable. I wasn’t even sure ‘identity’ was a real thing – what is the qualia of identity?

Anyway, I recently gained access to a DMT vape pen, and have been using it on a daily basis to perform a low level annealing on myself, usually in the mornings after a bit of exercise.

I should describe my practice: I lie down, remove any uncomfortable clothing, and ensure my body is relaxed and in a symmetrical position with no muscles under tension. I take one or two puffs on the vape pen – not enough to see more than faint visuals – but enough to feel the bodily vibrations arise, settle, and crystallise throughout my body. I should be clear that my gender identity was not the focus of these experiences, high valence and annealing was.

Source: Lehar’s 2003 Cartoon Epistemology

I am a believer in Leharian force fields: Our sense of touch, bodily awareness, and space is embedded in something like a three-dimensional vector field. As we experience various stressors throughout our daily lives, various contractions, foldings, and distortions can work their way into the “force fields” which guide the way we move and the way we direct our attention. When I smoke DMT like this, I sometimes feel these contractions unfold themselves. This can be kind of unsettling at the time, but in the wake of these experiences I notice my awareness is more expanded and I feel I am navigating a much smoother, less crumpled “possibility space” as I go about my life. Notably, these “unfoldings” don’t tend to happen a second time after vaping DMT again afterwards.

Additionally, colours felt more vivid, and my senses felt brighter – not unlike how I felt on estrogen!

I continued this practice for perhaps a couple of weeks. Something I began to notice was that I was no longer flipping the Necker cube on myself; I was no longer bothering to lean into the feminine identity I had been experimenting with in social settings.

I theorise that the annealing process had drawn my self-model – a giant tree of priors – back towards the stable attractor of my pre-existing masculine identity. Imagine tuning the parameters on a slightly distorted Sierpinski pyramid, bringing it into alignment with itself. I felt comfortable with my masculinity again.

I hope nobody misunderstands me, I don’t mean to say that if you are transgender DMT can draw you back to a pre-transition identity. Quite the contrary, I think DMT can grant you the bandwidth necessary to assess which identity feels most internally robust to you. It’s quite likely that estrogen also can give you the boost required to explore and stabilise your sense of identity.

I had fun exploring my feminine side, and there’s parts of that experience which still stick with me; I still wear earrings and I still shave my legs (because it feels good… and it helps deal with sensory issues). I may yet return to these experiences someday.

I’d discussed these experiences with Andrés a couple of days ago, and we both ran across u/ClarifyingCard’s spectacular writeup today. I hope she continues to enjoy the benefits of DMT!


See also:

And other high-quality qualia-rich trip reports:


Featured image source: Topics in nonlinear wave theory by G B Whitham (1979)


Digital Computers Will Remain Unconscious Until They Recruit Physical Fields for Holistic Computing Using Well-Defined Topological Boundaries

[Epistemic Status: written off the top of my head, thought about it for over a decade]

What do we desire for a theory of consciousness?

We want it to explain why and how the structure of our experience is computationally relevant. Why would nature bother to wire, not only information per se, but our experiences in richly structured ways that seem to track task-relevant computation (though at times in elusive ways)?

I think we can derive an explanation here. It is both very theoretically satisfying and literally mind-bending. This allows us to rule out vast classes of computing systems as having no more than computationally trivial conscious experiences.

TL;DR: We have richly textured bound experiences precisely because the boundaries that individuate us also allow us to act as individuals in many ways. This individual behavior can reflect features of the state of the entire organism in energy-efficient ways. Evolution can recruit this individual, yet holistic, behavior due to its computational advantages. We think that the boundary might be the result of topological segmentation in physical fields.


Marr’s Levels of Analysis and the Being/Form Boundary

One lens we can use to analyze the possibility of sentience in systems is this conceptual boundary between “being” and “form”. Here “being” refers to the interiority of things- their intrinsic likeness. “Form” on the other hand refers to how they appear from the outside. Where you place the being/form boundary influences how you make sense of the world around you. One factor that seems to be at play for where you place the being/form boundary is your implicit background assumptions about consciousness. In particular, how you think of consciousness in relation to Marr’s levels of analysis:

  • If you locate consciousness at the computational (or behavioral) level, then the being/form boundary might be computation/behavior. In other words, sentience simply is the performance of certain functions in certain contexts.
  • If you locate it at the algorithmic level, then the being/form boundary might become algorithm/computation. Meaning that what matters for the inside is the algorithm, whereas the outside (the form) is the function the algorithm produces.
  • And if you locate it at the implementation level, you will find that you identify being with specific physical situations (such as phases of matter and energy) and form as the algorithms that they can instantiate. In turn, the being/form boundary looks like crystals & bubbles & knots of matter and energy vs. how they can be used from the outside to perform functions for each other.

How you approach the question of whether a given chatbot is sentient will drastically depend on where you place the being/form boundary.


Many arguments against the sentience of particular computer systems are based on algorithmic inadequacy. This, for example, takes the form of choosing a current computational theory of mind (e.g. global workspace theory) and checking if the algorithm at play has the bare bones you’d expect a mind to have. This is a meaningful kind of analysis. And if you locate the being/form boundary at the algorithmic level then this is the only kind of analysis that seems to make sense.

What stops people from making successful arguments concerning the implementation level of analysis is confusion about the function for consciousness. So which physical systems are or aren’t conscious seems to be inevitably an epiphenomenalist construct. Meaning that drawing boundaries around systems with specific functions is an inherently fuzzy activity and any criteria we choose for whether a system is performing a certain function will be at best a matter of degree (and opinion).

The way of thinking about phenomenal boundaries I’m presenting in this post will escape this trap.

But before we get there, it’s important to point out the usefulness of reasoning about the algorithmic layer:

Algorithmic Structuring as a Constraint

I think that most people who believe that digital sentience is possible will concede that at least in some situations The Chinese Room is not conscious. The extreme example is when the content of the Chinese Room turns out to be literally a lookup table. Here a simple algorithmic concern is sufficient to rule out its sentience: a lookup table does not have an inner state! And what you do, from the point of view of its inner workings, is the same no matter if you relabel which input goes with what output. Whatever is inscribed in the lookup table (with however many replies and responses as part of the next query) is not something that the lookup table structurally has access to! The lookup table is, in an algorithmic sense, blind to what it is and what it does*. It has no mirror into itself.

Algorithmic considerations are important. To not be a lookup table, we must have at least some internal representations. We must consider constraints on “meaningful experience”, such as probably having at least some of, or something analogous to: a decent number of working memory slots (and types), a good size of visual field, resolution of color in terms of Just Noticeable Differences, and so on. If your algorithm doesn’t even try to “render” its knowledge in some information-rich format, then it may lack the internal representations needed to really “understand”. Put another way: imagine that your experience is like a Holodeck. Ask the question of what is the lower bound on the computational throughput of each sensory modality and their interrelationships. Then see if the algorithm you think can “understand” has internal representations of that kind at all.

Steel-manning algorithmic concerns involves taking a hard look at the number of degrees of freedom of our inner world-simulation (in e.g. free-wheeling hallucinations) and making sure that there are implicit or explicit internal representations with roughly similar computational horsepower as those sensory channels.

I think that this is actually an easy constraint to meet relative to the challenge of actually creating sentient machines. But it’s a bare minimum. You can’t let yourself be fooled by a lookup table.

In practice, the AI researchers will just care about metrics like accuracy, meaning that they will use algorithmic systems with complex internal representations like ours only if it computationally pays off to do so! (Hanson in Age of EM makes the bet it that it is worth simulating a whole high-performing human’s experience; Scott points out we’d all be on super-amphetamines). Me? I’m extremely skeptical that our current mindstates are algorithmically (or even thermodynamically!) optimal for maximally efficient work. But even if normal human consciousness or anything remotely like it was such a global optimum that any other big computational task routes around to it as an instrumental goal, I still think we would need to check if the algorithm does in fact create adequate internal representations before we assign sentience to it.

Thankfully I don’t think we need to go there. I think that the most crucial consideration is that we can rule out a huge class of computing systems ever being conscious by identifying implementation-level constraints for bound experiences. Forget about the algorithmic level altogether for a moment. If your computing system cannot build a bound experience from the bottom up in such a way that it has meaningful holistic behavior, then no matter what you program into it, you will only have “mind dust” at best.

What We Want: Meaningful Boundaries

In order to solve the boundary problem we want to find “natural” boundaries in the world to scaffold off of those. We take on the starting assumption that the universe is a gigantic “field of consciousness” and the question of how atoms come together to form experiences becomes how this field becomes individuated into experiences like ours. So we need to find out how boundaries arise in this field. But these are not just any boundary, but boundaries that are objective, frame-invariant, causally-significant, and computationally-useful. That is, boundaries you can do things with. Boundaries that explain why we are individuals and why creating individual bound experiences was evolutionarily adaptive; not only why it is merely possible but also advantageous.

My claim is that boundaries with such properties are possible, and indeed might explain a wide range of puzzles in psychology and neuroscience. The full conceptually satisfying explanation results from considering two interrelated claims and understanding what they entail together. The two interrelated claims are:

(1) Topological boundaries are frame-invariant and objective features of physics

(2) Such boundaries are causally significant and offer potential computational benefits

I think that these two claims combined have the potential to explain the phenomenal binding/boundary problem (of course assuming you are on board with the universe being a field of consciousness). They also explain why evolution was even capable of recruiting bound experiences for anything. Namely, that the same mechanism that logically entails individuation (topological boundaries) also has mathematical features useful for computation (examples given below). Our individual perspectives on the cosmos are the result of such individuality being a wrinkle in consciousness (so to speak) having non-trivial computational power.

In technical terms, I argue that a satisfactory solution to the boundary problem (1) avoids strong emergence, (2) sidesteps the hard problem of consciousness, (3) prevents the complication of epiphenomenalism, and (4) is compatible with the modern scientific world picture.

And the technical reason why topological segmentation provides the solution is that with it: (1) no strong emergence is required because behavioral holism is only weakly emergent on the laws of physics, (2) we sidestep the hard problem via panpsychism, (3) phenomenal binding is not epiphenomenal because the topological segments have holistic causal effects (such that evolution would have a reason to select for them), and (4) we build on top of the laws of physics rather than introduce new clauses to account for what happens in the nervous system. In this post you’ll get a general walkthrough of the solution. The fully rigorous, step by step, line of argumentation will be presented elsewhere. Please see the video for the detailed breakdown of alternative solutions to the binding/boundary problem and why they don’t work.

Holistic (Field) Computing

A very important move that we can make in order to explore this space is to ask ourselves if the way we think about a concept is overly restrictive. In the case of computation, I would claim that the concept is either applied extremely vaguely or that making it rigorous makes its application so narrow that it loses relevance. In the former case we have the tendency for people to equate consciousness with computation in a very abstract level (such as “resource gathering” and “making predictions” and “learning from mistakes”). In the latter we have cases where computation is defined in terms of computable functions. The conceptual mistake to avoid is to think that just because you can compute a function with a Turing machine, that therefore you are creating the same inner (bound or not) physical states along the way. And while yes, it would be possible to approximate the field behavior we will discuss below with a Turing machine, it would be computationally inefficient (as it would need to simulate a massively parallel system) and lack the bound inner states (and their computational speedups) needed for sentience.

The (conceptual engineering) move I’m suggesting we make is to first of all enrich our conception of computation. To notice that we’ve lived with an impoverished notion all along.

I suggest that our conception of computation needs to be broad enough to include bound states as possible meaningful inputs, internal steps and representations, and outputs. This enriched conception of computation would be capable of making sense of computing systems that work with very unusual inputs and outputs. For instance, it has no problem thinking of a computer that takes as input chaotic superfluid helium and returns soap bubble clusters as outputs. The reason to use such exotic medium is not to add extra steps, but in fact to remove extra steps by letting physics do the hard work for you.

(source)

To illustrate just one example of what you can do with this enriched paradigm of computing I am trying to present to you, let’s now consider the hidden computational power of soap films. Say that you want to connect three poles with a wire. And you want to minimize how much wire you use. One option is to use trigonometry and linear algebra, another one is to use numerical simulations. But an elegant alternative is to create a model of the poles between two parallel planes and then submerge the structure in soapy water.

Letting the natural energy-minimizing property of soap bubbles find the shortest connection between three poles is an interesting way of performing a computation. It is uniquely adapted to the problem without needing tweaks or adjustments – the self-organizing principle will work the same (within reason) wherever you place the poles. You are deriving computational power from physics in a very customized way that nonetheless requires no tuning or external memory. And it’s all done simply by each point of the surface wanting to minimize its tension. Any non-minimal configuration will have potential energy, which then gets transformed into kinetic energy and makes it wobble, and as it wobbles it radiates out its excess energy until it reaches a configuration where it doesn’t wobble anymore. So you have to make the solution of your problem precisely a non-wobbly state!

In this way of thinking about computation, an intrinsic part of the question about what kind of thing a computation is will depend on what physical processes were utilized to implement it. In essence, we can (and I think should) enrich our very conception of computation to include what kind of internal bound states the system is utilizing, and the extent to which the holistic physical effects of such inner states are computationally trivial or significant.

We can call this paradigm of computing “Holistic Computing”.

From Soap Bubbles to ISING-Solvers Meeting Schedulers Implemented with Lasers

Let’s make a huge jump from soap water-based computation. A much more general case that is nonetheless in the same family as using soap bubbles for compute, is having a way to efficiently solve the ISING problem. In particular, having an analog physics-based annealing method in this case comes with unique computational benefits: it turns out that non-linear optics can do this very efficiently. You are in a certain way using the universe’s very frustration with the problem (don’t worry I don’t think it suffers) to get it solved. Here is an amazing recent example: Ising Machines: Non-Von Neumann Computing with Nonlinear Optics – Alireza Marandi – 6/7/2019 (presented at Caltech).

The person who introduces Marandi in the video above is Kwabena Boahen, with whom I had the honor to take his course at Stanford (and play with the neurogrid!). Back in 2012 something like the neurogrid seemed like the obvious path to AGI. Today, ironically, people imagine scaling transformers is all you need. Tomorrow, we’ll recognize the importance of holistic field behavior and the boundary problem.

One way to get there on the computer science front will be by first demonstrating a niche set of applications where e.g. non-linear optics ISING solvers vastly outperform GPUs for energy minimization tasks in random graphs. But as the unique computational benefits become better understood, we will sooner or later switch from thinking about how to solve our particular problem, to thinking about how we can cast our particular problem as an ISING/energy minima problem so that physics solves the problem for us. It’s like having a powerful computer but it only speaks a very specific alien language. If you can translate your problem into its own terms, it’ll solve it at lightning speed. If you can’t, it will be completely useless.

Intelligence: Collecting and Applying Self-Organizing Principles

This takes us to the question of whether general intelligence is possible without switching to a Holistic Computing paradigm. Can you have generally intelligent (digital) chatbots? In some senses, yes. In perhaps the most significant sense, no.

Intelligence is a contentious topic (see here David Pearce’s helpful breakdown of 6 of its facets). One particular facet of intelligence that I find enormously fascinating and largely under-explored is the ability to make sense of new modes of consciousness and then recruit them for computational and aesthetic purposes. THC and music production have a long history of synergy, for instance. A composer who successfully uses THC to generate musical ideas others find novel and meaningful is applying this sort of intelligence. THC-induced states of consciousness are largely dysfunctional for a lot of tasks. But someone who utilizes the sort of intelligence (or meta-intelligence) I’m pointing to will pay attention to the features of experience that do have some novel use and lean on those. THC might impair working memory, but it also expands and stretches musical space. Intensifies reverb, softens rough edges in heart notes, increases emotional range, and adds synesthetic brown noise (which can enhance stochastic resonance). With wit and determination (and co-morbid THC/music addiction), musical artists exploit the oddities of THC musicality to great effect, arguably some much more successfully than others.

The kind of reframe that I’d like you to consider is that we are all in fact something akin to these stoner musicians. We were born with this qualia resonator with lots of cavities, kinds of waves, levels of coupling, and so on. And it took years for us to train it to make adaptive representations of the environment. Along the way, we all (typically) develop a huge repertoire of self-organizing principles we deploy to render what we believe is happing out there in the world. The reason why an experience of “meditation on the wetness of water” can be incredibly powerful is not because you are literally tuning into the resonant frequency of the water around you and in you. No, it’s something very different. You are creating the conditions for the self-organizing principle that we already use to render our experiences with water to take over as the primary organizer of our experience. Since this self-organizing principle does not, by its nature, generate a center, full absorption into “water consciousness” also has a no-self quality to it. Same with the other elements. Excitingly, this way of thinking also opens up our mind about how to craft meditations from first principles. Namely, by creating a periodic table of self-organizing principles and then systematically trying combinations until we identify the laws of qualia chemistry.

You have to come to realize that your brain’s relationship with self-organizing principles is like that of a Pokémon trainer and his Pokémon (ideally in a situation where Pokémon play the Glass Bead Game with each other rather than try to hurt each other– more on that later). Or perhaps like that of a mathematician and clever tricks for proofs, or a musician and rhythmic patterns, and so on. Your brain is a highly tamed inner space qualia warp drive usually working at 1% or less. It has stores of finely balanced and calibrated self-organizing principles that will generate the right atmospheric change to your experience at the drop of a hat. We are usually unaware of how many moods, personalities, contexts, and feelings of the passage of time there are – your brain tries to learn them all so it has them in store for whenever needed. All of a sudden: haze and rain, unfathomable wind, mercury resting motionless. What kind of qualia chemistry did your brain just use to try to render those concepts?

We are using features of consciousness -and the self-organizing principles it affords- to solve problems all the time without explicitly modeling this fact. In my conception of sentient intelligence, being able to recruit self-organizing principles of consciousness for meaningful computation is a pillar of any meaningfully intelligent mind. I think that largely this is what we are doing when humans become extremely good at something (from balancing discs to playing chess and empathizing with each other). We are creating very specialized qualia by finding the right self-organizing principles and then purifying/increasing their quality. To do an excellent modern day job that demands constraint satisfaction at multiple levels of analysis at once likely requires us to form something akin to High-Entropy Alloys of Consciousness. That is, we are usually a judiciously chosen mixture of many self-organizing principles balanced just right to produce a particular niche effect.

Meta-Intelligence

David Pearce’s conception of Full-spectrum Superintelligence is inspiring because it takes into account the state-space of consciousness (and what matters) in judging the quality of a certain intelligence in addition to more traditional metrics. Indeed, as another key conceptual engineering move, I suggest that we can and need to enrich our conception of intelligence in addition to our conception of computation.

So here is my attempt at enriching it further and adding another perspective. One way we can think of intelligence is as the ability to map a problem to a self-organizing principle that will “solve it for you” and having the capacity to instantiate that self-organizing principle. In other words, intelligence is, at least partly, about efficiency: you are successful to the extent that you can take a task that would generally require a large number of manual operations (which take time, effort, and are error-prone) and solve it in an “embodied” way.

Ultimately, a complex system like the one we use for empathy mixes both serial and parallel self-organizing principles for computation. Empathy is enormously cognitively demanding rather than merely a personality trait (e.g. agreeableness), as it requires a complex mirroring capacity that stores and processes information in efficient ways. Exploring exotic states of consciousness is even more computationally demanding. Both are error-prone.

Succinctly, I suggest we consider:

One key facet of intelligence is the capacity to solve problems by breaking them down into two distinct subproblems: (1) find a suitable self-organizing principle you can instantiate reliably, and (2) find out how to translate your problem to a format that our self-organizing principle can be pointed at so that it solves it for us.

Here is a concrete example. If you want to disentangle a wire, you can try to first put it into a discrete datastructure like a graph, and then get the skeleton of the knot in a way that allows you to simplify it with Reidemeister moves (and get lost in the algorithmic complexity of the task). Or you could simply follow the lead of Yu et al. 2021 and make the surfaces repulsive and let this principle solve the problem for you

(source)

These repulsion-based disentanglement algorithm are explained in this video. Importantly, how to do this effectively still needs fine tuning. The method they ended up using was much faster than the (many) other ones tried (a Full-Spectrum Superintellligence would be able to “wiggle” the wires a bit if they got stuck, of course):

(source)

This is hopefully giving you new ways of thinking about computation and intelligence. The key point to realize is that these concepts are not set in stone, and to a large extent may limit our thinking about sentience and intelligence. 

Now, I don’t believe that if you simulate a self-organizing principle of this sort you will get a conscious mind. The whole point of using physics to solve your problem is that in some cases you get better performance than algorithmically representing a physical system and then using that simulation to instantiate self-organizing principles. Moreover physics simulations, to the extent they are implemented in classical computers, will fail to generate the same field boundaries that would be happening in the physical system. To note, physics-inspired simulations like [Yu et al 2021] are nonetheless enormously helpful to illustrate how to think of problem-solving with a massively parallel analog system.

Are Neural Cellular Automata Conscious?

The computational success of Neural Cellular Automata is primarily algorithmic. In essence, digitally implemented NCA are exploring a paradigm of selection and amplification of self-organizing principles, which is indeed a very different way of thinking about computation. But critically any NCA will still lack sentience. The main reasons are that they (a) don’t use physical fields with weak downward causation, and (b) don’t have a mechanism for binding/boundary making. Digitally-implemented cellular automata may have complex emergent behavior, but they generate no meaningful boundaries (i.e. objective, frame-invariant, causally-significant, and computationally-useful). That said, the computational aesthetic of NCA can be fruitfully imported to the study of Holistic Field Computing, in that the techniques for selecting and amplifying self-organizing principles already solved for NCAs may have analogues in how the brain recruits physical self-organizing principles for computation.

Exotic States of Consciousness

Perhaps one of the most compelling demonstrations of the possible zoo (or jungle) of self-organizing principles out of which your brain is recruiting but a tiny narrow range is to pay close attention to a DMT trip.

DMT states of consciousness are computationally non-trivial on many fronts. It is difficult to emphasize how enriched the set of experiential building blocks becomes in such states. Their scientific significance is hard to overstate. Importantly, the bulk of the computational power on DMT is dedicated to trying to make the experience feel good and not feel bad. The complexity involved in this task is often overwhelming. But one could envision a DMT-like state in which some parameters have been stabilized in order to recruit standardized self-organizing principles available only in a specific region of the energy-information landscape. I think that cataloguing the precise mathematical properties of the dynamics of attention and awareness on DMT will turn out to have enormous _computational_ value. And a lot of this computational value will generally be pointed towards aesthetic goals.

To give you a hint of what I’m talking about: A useful QRI model (indeed, algorithmic reduction) of the phenomenology of DMT is that it (a) activates high-frequency metronomes that shake your experience and energize it with a high-frequency vibe, and (b) a new medium of wave propagation gets generated that allows very disparate parts of one’s experience to interact with one another.

3D Space Group (CEV on low dose DMT)

At a sufficient dose, DMT’s secondary effect also makes your experience feel sort of “wet” and “saturated”. Your whole being can feel mercurial and liquidy (cf: Plasmatis and Jim Jam). A friend speculates that’s what it’s like for an experience to be one where everything is touching everything else (all at once).

There are many Indra’s Net-type experiences in this space. In brief, experiences where “each part reflects every other part” are an energy minimum that also reduces prediction errors. And there is a fascinating non-trivial connection with the Free Energy Principle, where experiences that minimize internal prediction errors may display a lot of self-similarity.

To a first approximation, I posit that the complex geometry of DMT experiences are indeed the non-linearities of the DMT-induced wave propagation medium that appear when it is sufficiently energized (so that it transitions from the linear to the non-linear regime). In other words, the complex hallucinations are energized patterns of non-linear resonance trying to radiate out their excess energy. Indeed, as you come down you experience the phenomenon of condensation of shapes of qualia.

Now, we currently don’t know what computational problems this uncharted cornucopia of self-organizing principles could solve efficiently. The situation is analogous to that of the ISING Solver discussed above: we have an incredibly powerful alien computer that will do wonders if we can speak its language, and nothing useful otherwise. Yes, DMT’s computational power is an alien computer in search of a problem that will fit its technical requirements.

Vibe-To-Shape-And-Back

Michael Johnson, Selen Atasoy, and Steven Lehar all have shaped my thinking about resonance in the nervous system. Steven Lehar in particular brought to my attention non-linear resonance as a principle of computation. In essays like The Constructive Aspect of Visual Perception he presents a lot of visual illusions for which non-linear resonance works as a general explanatory principle (and then in The Grand Illusion he reveals how his insights were informed by psychonautic exploration).

One of the cool phenomenological observations Lehar made based on his exploration with DXM was that each phenomenal object has its own resonant frequency. In particular, each object is constructed with waves interfering with each other at a high-enough energy that they bounce off each other (i.e. are non-linear). The relative vibration of the phenomenal objects is a function of the frequencies of resonance of the waves of energy bouncing off each other that are constructing the objects.

In this way, we can start to see how a “vibe” can be attributed to a particular phenomenal object. In essence, long intervals will create lower resonant frequencies. And if you combine this insight with QRI paradigms, you see how the vibe of an experience can modulate the valence (e.g. soft ADSR envelopes and consonance feeling pleasant, for instance). Indeed, on DMT you get to experience the high-dimensional version of music theory, where the valence of a scene is a function of the crazy-complex network of pairwise interactions between phenomenal objects with specific vibratory characteristics. Give thanks to annealing because tuning this manually would be a nightmare.

But then there is the “global” vibe…

Topological Pockets

So far I’ve provided examples of how Holistic Computing enriches our conception of intelligence, computing, and how it even shows up in our experience. But what I’ve yet to do is connect this with meaningful boundaries, as we set ourselves to do. In particular, I haven’t explained why Holistic Computing would arise out of topological boundaries.

For the purpose of this essay I’m defining a topological segment (or pocket) to be a region that can’t be expanded further without this becoming false: every point in the region locally belongs to the same connected space.

The Balloons’ Case

In the case of balloons this cashes out as: a topological segment is one where each point can go to any other point without having to go through connector points/lines/planes. It’s essentially the set of contiguous surfaces.

Now, each of these pockets can have both a rich set of connections to other pockets as well as intricate internal boundaries. The way we could justify Computational Holism being relevant here is that the topological pockets trap energy, and thus allow the pocket to vibrate in ways that express a lot of holistic information. Each contiguous surface makes a sound that represents its entire shape, and thus behaves as a unit in at least this way.

The General Case

An important note here is that I am not claiming that (a) all topological boundaries can be used for Holistic Computing, or (b) to have Holistic Computing you need to have topological boundaries. Rather, I’m claiming that the topological segmentation responsible for individuating experiences does have applications for Holistic Computing and that this conceptually makes sense and is why evolution bothered to make us conscious. But for the general case, you probably do get quite a bit of both Holistic Computing without topological segmentation and vice versa. For example an LC circuit can be used for Holistic Computing on the basis of its steady analog resonance, but I’m not sure if it creates a topological pocket in the EM fields per se.

At this stage of the research we don’t have a leading candidate for the precise topological feature of fields responsible for this. But the explanation space is promising based on being able to satisfy theoretical constraints that no other theory we know of can.

But I can nonetheless provide a proof of concept for how a topological pocket does come with really impactful holism. Let’s dive in!

Getting Holistic Behavior Out of a Topological Pocket

Creating a topological pocket may be consequential in one of several ways. One option for getting holistic behavior arises if you can “trap” energy in the pocket. As a consequence, you will energize its harmonics. The particular way the whole thing vibrates is a function of the entire shape at once. So from the inside, every patch now has information about the whole (namely, by the vibration it feels!).**

(image source)

One possible overarching self-organizing principle that the entire pocket may implement is valence-gradient ascent. In particular, some configurations of the field are more pleasant than others and this has to do with the complexity of the global vibe. Essentially, the reason no part of it wants to be in a pocket with certain asymmetries, is because those asymmetries actually make themselves known everywhere within the pocket by how the whole thing vibrates. Therefore, for the same reason a soap bubble can become spherical by each point on the surface trying to locally minimize tension, our experiences can become symmetrical and harmonious by having each “point” in them trying to maximize its local valence.

Self Mirroring

From Lehar’s Cartoon Epistemology

And here we arrive at perhaps one of the craziest but coolest aspects of Holistic Computing I’ve encountered. Essentially, if we go to the non-linear regime, then the whole vibe is not merely just the weighted sum of the harmonics of the system. Rather, you might have waves interfere with each other in a concentrated fashion in the various cores/clusters, and in turn these become non-linear structures that will try to radiate out their energy. And to maximize valence there needs to be a harmony between the energy coming in and out of these dense non-linearities. In our phenomenology this may perhaps point to our typical self-consciousness. In brief, we have an internal avatar that “reflects” the state of the whole! We are self-mirroring machines! Now this is really non-trivial (and non-linear) Holistic Computing.

Cut From the Same Fabric

So here is where we get to the crux of the insight. Namely, that weakly emergent topological changes can simultaneously have non-trivial causal/computational effects while also solving the boundary problem. We avoid strong emergence but still get a kind of ontological emergence: since consciousness is being cut out of one huge fabric of consciousness, we don’t ever need strong emergence in the form of “consciousness out of the blue all of a sudden”. What you have instead is a kind of ontological birth of an individual. The boundary legitimately created a new being, even if in a way the total amount of consciousness is the same. This is of course an outrageous claim (that you can get “individuals” by e.g. twisting the electric field in just the right way). But I believe the alternatives are far crazier once you understand what they entail.

In a Nutshell

To summarize, we can rule out any of the current computational systems implementing AI algorithms to have anything but trivial consciousness. If there are topological pockets created by e.g. GPUs/TPUs, they are epiphenomenal – the system is designed so that only the local influences it has hardcoded can affect the behavior at each step.

The reason the brain is different is that it has open avenues for solving the boundary problem. In particular, a topological segmentation of the EM field would be a satisfying option, as it would simultaneously give us both holistic field behavior (computationally useful) and a genuine natural boundary. It extends the kind of model explored by Johnjoe McFadden (Conscious Electromagnetic Information Field) and Susan Pockett (Consciousness Is a Thing, Not a Process). They (rightfully) point out that the EM field can solve the binding problem. The boundary problem, in turn, emerges. With topological boundaries, finally, you can get meaningful boundaries (objective, frame-invariant, causally-significant, and computationally-useful).

This conceptual framework both clarifies what kind of system is at minimum required for sentience, and also opens up a research paradigm for systematically exploring topological features of the fields of physics and their plausible use by the nervous system.


* See the “Self Mirroring” section to contrast the self-blindness of a lookup table and the self-awareness of sentient beings.

** More symmetrical shapes will tend to have more clean resonant modes. So to the extent that symmetry tracks fitness on some level (e.g. ability to shed off entropy), then quickly estimating the spectral complexity of an experience can tell you how far it is from global symmetry and possibly health (explanation inspired by: Johnson’s Symmetry Theory of Homeostatic Regulation).


See also:


Many thanks to Michael Johnson, David Pearce, Anders & Maggie, and Steven Lehar for many discussions about the boundary/binding problem. Thanks to Anders & Maggie and to Mike for discussions about valence in this context. And thanks to Mike for offering a steel-man of epiphenomenalism. Many thank yous to all our supporters! Much love!

Infinite bliss!

DMT and Hyperbolic Geometry: 1 Million Views Special

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

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


Introduction: What’s Useful Phenomenology?

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

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

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

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

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

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

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

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

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


The Hyperbolic Geometry of DMT Experiences

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

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

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

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

More Recent DMT Insights

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

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

DMT-related Media Appearances

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


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

(source)


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

Infinite bliss!


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

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

7 Recent Videos: Cognitive Sovereignty, Phenomenology of Scent, Solution to the Problem of Other Minds, Novel Qualia Research Methods, Higher Dimensions, Solution to the Binding Problem, and Qualia Computing

[Context: 4th in a series of 7-video packages. See the previous three packages: 1st2nd, and 3rd]


Genuinely new thoughts are actually very rare. Why is that? And how can we incentivize the good side of smart people to focus their energies on having genuinely new thoughts for the benefit of all? In order to create the conditions for that we need to strike the right balance between many complementary forces.

I offer a new ideal we call “Cognitive Sovereignty”. This ideal consists of three principles working together in synergy: (1) Freedom of Thought and Feeling, (2) Idea Ownership, and (3) Information Responsibility.

(1) Freedom of Thought and Feeling is the cultivation of a child-like wonder and positive attitude towards the ideas of one another. A “Yes And” approach to idea sharing.

As QRI advisors Anders Amelin and Margareta “Maggie” Wassinge write on the topic:

“On the topic of liberty of mind, we may reflect that inhibitory mechanisms are typically strong within groups of people. As is the case within minds of individuals. In minds it’s this tip of the iceberg which gets rendered as qualia and is the end result of unexperienced hierarchies of powerfully constraining filters. It’s really practical for life forms to function this way and for teams made up of life forms to function similarly, but for making grand improvements to the very foundations of life itself, you need maximum creativity instead of the default self-organizing consensus emergence.

“There is creativity-limiting pressure to conform to ‘correctness’ everywhere. Paradigmatic correctness in science, corporate correctness in business, social correctness, political correctness, and so on. As antidotes to chaos these can serve a purpose but for exceptional intellectual work to blossom they are quite counterproductive. There is something to be said for Elon Musk’s assertion that ‘excellence is the only passing grade’.

“The difference to the future wellbeing of sentient entities between the QRI becoming something pretty much overall OK-ish, and the QRI becoming something of great excellence, is probably bigger than between the corresponding outcomes for Tesla Motors.

“The creativity of the team is down to this exact thing: The qualia computing of the gut feeling getting to enjoy a haven of liberty all too rare elsewhere.”

On (2) we can say that to “be the adult in the room” is also equally important. As Michael Johnson puts it, “it’s important to keep track of the metadata of ideas.” One cannot incentivize smart people to share ideas if they don’t feel like others will recognize who came up with them. While not everyone pays close attention to who says what in conversation, we think that a reasonable level of attention on this is necessary to align incentives. Obviously too much emphasis on Idea Ownership can be stifling and generate excessive overhead. So having open conversations about (failed) attribution while assuming the best from others is also a key practice to make Idea Ownership good for everyone.

And finally, (3) is the principle of “Information Responsibility”. This is the “wise old person” energy and attitude that deeply cares about the effects that information has on the world. Simple heuristics like “information wants to be free” and the ideal of a fully “open science” are pleasant to think about, but in practice they may lead to disasters on a grand scale. From gain of function research in virology to analysis of water pipes in cities, cutting-edge research can at times encounter novel ways of causing great harm. It’s imperative that one resists the urge to share them with the world for the sake of signaling how smart one is (which is the default path for the vast majority of people and institutions!). One needs to cultivate the wisdom to consider the long-term vision and only share ideas one knows are safe for the world. Here, of course, we need a balance: too much emphasis on information security can be a tactic to thwart other’s work and may be undully onerous and stifling. Striking the right balance is the goal.

The full synergy between these three principles of Cognitive Sovereignty, I think, is what allows people to think new thoughts.

I also cover two new key ideas: (a) Canceling Paradise and (b) Multi-level Selection and how it interacts with Organizational Freedom.

~Qualia of the Day: Long Walks on the Beach~

Relevant links:


In this talk we analyze the perfume category called “Aromatic Fougère” in order to illustrate the aesthetic of “Qualiacore” in its myriad manifestations.

Definition: The Qualiacore Aesthetic is the practice and aspiration to describe experiences in new, meaningful, and non-trivial ways that are illuminating for our understanding of the nature of consciousness.

At a high-level, we must note that the classic ways of describing the phenomenology of scents tend to “miss the target”. Learning about the history, cultural imports, associations, and similarities between perfumes can be fun to do but it does not advance an accurate phenomenological impression of what it is that we are talking about. And while reading about the “perfume notes” of a composition can place it in a certain location relative to other perfumes, such note descriptions usually give you a false sense of understanding and familiarity far removed from the complex subtleties of the state-space of scent. So how can we say new, meaningful, and non-trivial things about a smell?

Note-wise, Aromatic Fougères are typically described as the combination of herbs and spices (the aromatic part) with the core Fougère accord of oak moss, lavender/bergamot, geranium, and coumarin. In this video I offer a qualiacore-style analysis of how these “notes” interact with one another in order to form emergent gestalts. Here we will focus on the phenomenal character of these effects with an emphasis on bringing analogies from dynamic system behavior and energy-management techniques within the purview of the Symmetry Theory of Valence.

In the end, we arrive at a phenomenological fingerprint that cashes out in a comparison to the psychoactive effect of “Calvin Klein” (cocaine + ketamine*), which blends both stimulation and dissociation at the same time – a rather interesting effect that can be used to help you overcome awkwardness barriers in everyday life. “Smooth out the awkwardness landscape with Drakkar Noir!”

I also discuss the art of perfumery in light of QRI’s 8 models of art:

  1. Art as family resemblance (Semantic Deflation)
  2. Art as Signaling (Cool Kid Theory)
  3. Art as Schelling-point creation (a few Hipster-theoretical considerations)
  4. Art as cultivating sacred experiences (self-transcendence and highest values)
  5. Art as exploring the state-space of consciousness (ϡ☀♘🏳️‍🌈♬♠ヅ)
  6. Art as something that messes with the energy parameter of your mind (ꙮ)
  7. Art as puzzling valence effects (emotional salience and annealing as key ingredients)
  8. Art as a system of affective communication: a protolanguage to communicate information about worthwhile qualia (which culminates in Harmonic Society).

~Qualia of the Day: Aromatic Fougères~

* Extremely ill-advised.

Relevant links:


How do you know for sure that other people (and non-human animals) are conscious?

The so-called “problem of other minds” asks us to consider whether we truly have any solid basis for believing that “we are not alone”. In this talk I provide a new, meaningful, and non-trivial solution to the problem of other minds using a combination of mindmelding and phenomenal puzzles in the right sequence such that one can gain confidence that others are indeed “solving problems with qualia computing” and in turn infer that they are independently conscious.

This explanatory style contrasts with typical “solutions” to the problem of other minds that focus on either historical, behavioral, or algorithmic similarities between oneself and others (e.g. “passing a Turing test”). Here we explore what the space of possible solutions looks like and show that qualia formalism can be a key to unlock new kinds of understanding currently out of reach within the prevailing paradigms in philosophy of mind. But even with qualia formalism, the radical skeptic solipsist will not be convinced. Direct experience and “proof” is necessary to convince a hardcore solipsist since intellectual “inferential” arguments can always be mere “figments of one’s own imagination”. We thus explore how mindmelding can greatly increase our certainty of other’s consciousness. However, skeptical worries may still linger: how do you know that the source of consciousness during mindmelding is not your brain alone? How do you know that the other brain is conscious while you are not connected to it? We thus introduce “phenomenal puzzles” into the picture: these are puzzles that require the use of “qualia comparisons” to be solved. In conjunction with a specific mindmelding information sharing protocol, such phenomenal puzzles can, we argue, actually fully address the problem of other minds in ways even strong skeptics will be satisfied with. You be the judge! 🙂

~Qualia of the Day: Wire Puzzles~

Many thanks to: Everyone who has encouraged the development of the field of qualia research over the years. David Pearce for encouraging me to actually write out my thoughts and share them online, Michael Johnson for our multi-year deep collaboration at QRI, and Murphy-Shigematsu for pushing me over the edge to start working on “what I had been putting off” back in 2014 (which was the trigger to actually write the first Qualia Computing post). In addition, I’d like to thank everyone at the Stanford Transhumanist Association for encouraging me so much over the years (Faust, Karl, Juan-Carlos, Blue, Todor, Keetan, Alan, etc.). Duncan Wilson for the beautiful times discussing these matters. Romeo Stevens for the amazing vibes and high-level thoughts. And of course everyone at QRI, especially Quintin Frerichs, Andrew Zuckerman, Anders and Maggie, and the list goes on (Mackenzie, Sean, Hunter, Elin, Wendi, etc.). Likewise, everyone at Qualia Computing Networking (the closed facebook group where we discuss a lot of these ideas), our advisors, donors, readers, and of course those watching these videos. Much love to all of you!

Relevant links:

“Tout comprendre, c’est tout pardonner” – To understand all is to forgive all.


New scientific paradigms essentially begin life as conspiracy theories, noticing the inconsistencies the previous paradigm is suppressing. Early adopters undergo a process that Kuhn likens to religious deconversion.” – Romeo Stevens

The field of consciousness research lacks a credible synthesis of what we already know about the mind. One key thing that is holding back the science of consciousness is that it’s currently missing an adequate set of methods to “take seriously” the implications of exotic states of consciousness. Imagine a physicist saying that “there is nothing about water that we can learn from studying ice”. Silly as it may be, the truth is that this is the typical attitude about exotic consciousness in modern neuroscience. And even with the ongoing resurgence of scientific interest in psychedelics, outside of QRI and Ingram’s EPRC there is no real serious attempt at mapping the state-space of consciousness in detail. This is to a large extent because we lack the vocabulary, tools, concepts, and focus at a paradigmatic level to do so. But a new paradigm is arriving, and the following 8 new research methods and others in the works will help bring it about:

  1. Taking Exotic States of Consciousness Seriously (e.g. when a world-class phenomenologist says that 3D-printed Poincaré projections of hyperbolic honeycombs make the visual system “glitch” when on DMT the rational response is to listen and ask questions rather than ignore and ridicule).
  2. High-Quality Phenomenology: Precise descriptions of the phenomenal character of experience. Core strategy: useful taxonomies of experience, a language to describe generalized synesthesia (multi-modal coherence), and a rich vocabulary to convey the statistical regularities of textures of qualia (cf. generalizing the concept of “mongrels” in the neuroscience of visual perception to all other modalities).
  3. Phenomenology Club: Critical mass of smart and rational psychonauts.
  4. Psychedelic Turk for Psychophysics: Real-time psychedelic task completion.
  5. Generalized Wada Test: What happens when half of your brain is on LSD and the other half is on ketamine?
  6. Resonance-Based Hedonic Mapping: You are a network of coupled oscillators. Act like it!
  7. Pair Qualia Cartography: Like pair programming but for exploring the state-space of consciousness with non-invasive neurostimulation.
  8. Cognitive Sovereignty: Furthering a culture that has a “Yes &” approach to creativity, keeps track of meta-data, and takes responsibility for the information it puts out.

~Qualia of the Day: Being Taken Seriously~

Relevant links:


Many people report experiencing “higher dimensions” during deep meditation and/or psychedelic experiences. Vaporized DMT in particular reliably produces this effect in a large percentage of users. But is this an illusion? Is there anything meaningful to it? What could possibly be going on?

In this video we provide a steel man (or titanium man?) of the idea that higher dimensions are *real* in a new, meaningful, and non-trivial sense. 

We must emphasize that most people who believe that DMT experiences are “higher dimensional” interpret their experiences within a direct realist framework. Meaning that they think they are “tuning in” to other dimensions, that some secret sense organ capable of perceiving the etheric realm was “activated”, that awareness into divine realms became available to their soul, or something along those lines. In brief, such interpretations operate under the notion that we can perceive the world directly somehow. In this video, we instead work under the premise that we live in a compact world-simulation generated by our nervous system. If DMT gives rise to “higher dimensional experiences”, then such dimensions will be phenomenological in nature.

We thus try to articulate how it can be possible for an *experience* to acquire higher dimensions. An important idea here is that there is a trade-off between degrees of freedom and geometric dimensions. We present a model where degrees of freedom can become interlocked in such a way that they functionally emulate the behavior of a *virtual* higher dimension. As exemplified by the “harmonograph”, one can indeed couple and interlock multiple oscillators in such a way that one generates paths of a point in a space that is higher-dimensional than the space inhabited by any of the oscillators on their own. More so, with a long qualia decay, one can use such technique to “paint” entire images in a *virtual* high dimensional canvas!

High-quality detailed phenomenology of DMT by rational psychonauts strongly suggests that higher virtual dimensions are widely present in the state. Also, the unique valence properties of the state seem to follow what we could call a “generalized music theory” where the “vibe” of the space is the net consonance between all of the metronomes in it. We indeed see a duality between spatial symmetry and temporal synchrony with modality-specific symmetries (equivariance maps) constraining the dynamic behavior.

This, together with the Symmetry Theory of Valence (Johnson), makes the search for “special divine numbers” suddenly meaningful: numerological correspondences can illuminate the underlying makeup of “heaven worlds” and other hedonically-loaded states of mind!

I conclude with a discussion about the nature of “highly-meaningful experiences”. In light of all of these frameworks, meaning can be understood as a valence effect that arises when you have strong consonance between abstract (narrative and symbolic), emotional, and sensory fields all at once. A key turning point in your life combined with the right emotion and the right “sacred space” can thus give rise to “peak meaning”. The key to infinite bliss!

~Qualia of the Day: Numerology~

Relevant links:

Thumbnail Image Source: Petri G., Expert P., Turkheimer F., Carhart-Harris R., Nutt D., Hellyer P. J. and Vaccarino F. 2014 Homological scaffolds of brain functional networks J. R. Soc. Interface.112014087320140873 – https://royalsocietypublishing.org/doi/full/10.1098/rsif.2014.0873


How can a bundle of atoms form a unified mind? This is far from a trivial question, and it demands an answer.

The phenomenal binding problem asks us to consider exactly that. How can spatially and temporally distributed patterns of neural activity contribute to the contents of a unified experience? How can various cognitive modules interlock to produce coherent mental activity that stands as a whole?

To address this problem we first need to break down “the hard problem of consciousness” into manageable subcomponents. In particular, we follow Pearce’s breakdown of the problem where we posit that any scientific theory of consciousness must answer: (1) why consciousness exists at all, (2) what are the set of qualia variety and values, and what is the nature of their interrelationships, (3) the binding problem, i.e. why are we not “mind dust”?, and (4) what are the causal properties of consciousness (how could natural selection recruit experience for information processing purposes, and why is it that we can talk about it). We discuss how trying to “solve consciousness” without addressing each of these subproblems is like trying to go to the Moon without taking into account air drag, or the Moon’s own gravitational field, or the fact that most of outer space is an air vacuum. Illusionism, in particular, seems to claim “the Moon is an optical illusion” (which would be true for rainbows – but not for the Moon, or consciousness).

Zooming in on (3), we suggest that any solution to the binding problem must: (a) avoid strong emergence, (b) side-step the hard problem of consciousness, (c) circumvent epiphenomenalism, and (d) be compatible with the modern scientific word picture, namely the Standard Model of physics (or whichever future version achieves full causal closure).

Given this background, we then explain that “the binding problem” as stated is in fact conceptually insoluble. Rather, we ought to reformulate it as the “boundary problem”: reality starts out unified, and the real question is how it develops objective and frame invariant boundaries. Additionally, we explain that “classic vs. quantum” is a false dichotomy, at least in so far as “classical explanations” are assumed to involve particles and forces. Field behavior is in fact ubiquitous in conscious experience, and it need not be quantum to be computationally relevant! In fact, we argue that nothing in experience makes sense except in light of holistic field behavior.

We then articulate exactly why all of the previously proposed solutions to the binding problem fail to meet the criteria we outlined. Among them, we cover:

  1. Cellular Automata
  2. Complexity
  3. Synchrony
  4. Integrated Information
  5. Causality
  6. Spatial Proximity
  7. Behavioral Coherence
  8. Mach Principle
  9. Resonance

Finally, we present what we believe is an actual plausible solution to the phenomenal binding problem that satisfies all of the necessary key constraints:

10. Topological segmentation

The case for (10) is far from trivial, which is why it warrants a detailed explanation. It results from realizing that topological segmentation allows us to simultaneously obtain holistic field behavior useful for computation and new and natural regions of fields that we could call “emergent separate beings”. This presents a completely new paradigm, which is testable using elements of the cohomology of electromagnetic fields.

We conclude by speculating about the nature of multiple personality disorder and extreme meditation and psychedelic states of consciousness in light of a topological solution to the boundary problem. Finally, we articulate the fact that, unlike many other theories, this explanation space is in principle completely testable.

~Qualia of the Day: Acqua di Gio by Giorgio Armani and Ambroxan~

Relevant links:


Why are we conscious?

The short answer is that bound moments of experience have useful causal and computational properties that can speed up information processing in a nervous system.

But what are these properties, exactly? And how do we know? In this video I unpack this answer in order to explain (or at least provide a proof of concept explanation for) how bound conscious states accomplish non-trivial speedups in computational problems (e.g. such as the problem of visual reification).

In order to tackle this question we first need to (a) enrich our very conception of computation, and (b) also enrich our conception of intelligence.

(a) Computation: We must realize that the Church-Turing Thesis conception of computation only cares about computing in terms of functions. That is, how inputs get mapped to outputs. But a much more general conception of computation also considers how the substrate allows for computational speed-ups via interacting inner states with intrinsic information. More so, if reality is made of “monads” that have non-zero intrinsic information and interact with one another, then our conception of “computation” must also consider monad networks. And in particular, the “output” of a computation may in fact be an inner bound state rather than just a sequence of discrete outputs (!).

(b) Intelligence: currently this is a folk concept poorly formalized by the instruments with which we measure it (primarily in terms of sequential logics-linguistic processing). But, alas, intelligence is a function of one’s entire world-simulation: even the shading of the texture of the table in front of you is contributing to the way you “see the world” and thus reason about it. So, an enriched conception of intelligence must also take into account: (1) binding, (2) the presence of a self, (3) perspective-taking, (4) distinguishing between the trivial and significant, and (5) state-space of consciousness navigation.

Now that we have these enriched conceptions, we are ready to make sense of the computational role of consciousness: in a way, the whole point of “intelligence” is to avoid brute force solutions by instead recruiting an adequate “self-organizing principle” that can run on the universe’s inherent massively parallel nature. Hence, the “clever” way in which our world-simulation is used: as shown by visual illusions, meditative states, psychedelic experiences, and psychophysics, perception is the result of a balance of field forces that is “just right”. Case in point: our nervous system utilizes the holistic behavior of the field of awareness in order to quickly find symmetry elements (cf. Reverse Grassfire Algorithm).

As a concrete example, I articulate the theoretical synthesis QRI has championed that combines Friston’s Free Energy Principle, Atasoy’s Connectome-Specific Harmonic Waves, Carhart-Harris’ Entropic Disintegration, and QRI’s Symmetry Theory of Valence and Neural Annealing to shows that the nervous system is recruiting the self-organizing principle of annealing to solve a wide range of computational problems. Other principles to be discussed at a later time.

To summarize: the reason we are conscious is because being conscious allows you to recruit self-organizing principles that can run on a massively parallel fashion in order to find solutions to problems at [wave propagation] speed. Importantly, this predicts it’s possible to use e.g. a visual field on DMT in order to quickly find the “energy minima” of a physical state that has been properly calibrated to correspond to the dynamics of a worldsheet in that state. This is falsifiable and exciting.

I conclude with a description of the Goldilock’s Zone of Oneness and why to experience it.

~Qualia of the Day: Dior’s Eau Sauvage (EDT)~

Relevant links:

7 Recent Videos: Rational Analysis of 5-MeO-DMT, Utility Monsters, Neroli, Phenomenal Time, Benzo Withdrawal, Scale-Specific Network Geometry, and Why DMT Feels So Real

5-MeO-DMT: A Rational Analysis at Last (link)

Topics covered: Non-Duality, Symmetry, Valence, Neural Annealing, and Topological Segmentation.

See also:


Befriending Utility Monsters: Being the Adult in the Room When Talking About the Hedonic Extremes (link)

In this episode I connect a broad variety of topics with the following common thread: “What does it mean to be the adult in the room when dealing with extremely valenced states of consciousness?” Essentially, a talk on Utility Monsters.

Concretely, what does it mean to be responsible and sensible when confronted with the fact that pain and pleasure follow a long tail distribution? When discussing ultra-painful or ultra-blissful experiences one needs to take off the glasses we use to reason about “room temperature consciousness” and put on glasses that actually take these states with the seriousness they deserve.

Topics discussed include: The partial 5HT3 antagonism of ginger juice, kidney stones from vitamin C supplementation, 2C-E nausea, phenibut withdrawal, akathisia as a remarkably common side effect of psychiatric medication (neuroleptics, benzos, and SSRIs), negative 5-MeO-DMT trips, the book “LSD and the Mind of the Universe”, turbulence and laminar flow in the “energy body”, being a “mom” at a festival, and more.

Further readings on these topics:


Mapping State-Spaces of Consciousness: The Neroli Neighborhood (link)

What would it be like to have a scent-based medium of thought, with grammar, generative syntax, clauses, subordinate clauses, field geometry, and intentionality? How do we go about exploring the full state-space of scents (or any other qualia variety)?

Topics Covered in this Video: The State-space of Consciousness, Mapping State-Spaces, David Pearce at Oxford, Qualia Enrichment Kits, Character Impact vs. Flavors, Linalool Variants, Clusters of Neroli Scents, Neroli in Perfumes, Neroli vs. Orange Blossom vs. Petigrain vs. Orange/Mandarin/Lemon/Lime, High-Entropy Alloys of Scent, Musks as Reverb and Brown Noise, “Neroli Reconstructions” (synthetic), Semi-synthetic Mixtures, Winner-Takes-All Dynamics in Qualia Spaces, Multi-Phasic Scents, and Non-Euclidean State-Spaces.

Neroli Reconstruction Example:

4 – Linalool
3 – Linalyl Acetate
3 – Valencene
3 – Beta Pinene
2 – Nerolione
2 – Nerolidol
2 – Geraniol Coeur
2 – Hedione
2 – Farnesene
1 – D-Limonene
1 – Nerol
1 – Ambercore
1 – Linalool Oxyde
70 – Ethanol

Further readings:


What is Time? Explaining Time-Loops, Moments of Eternity, Time Branching, Time Reversal, and More… (link)

What is (phenomenal) time?

The feeling of time passing is not the same as physical time.

Albert Einstein discovered that “Newtonian time” was a special case of physical time, since gravity, relativity, and the constancy of the speed of light entails that space, time, mass, and gravity are intimately connected. He, in a sense, discovered a generalization of our common-sense notion of physical time; a generalization which accounts for the effects of moving and accelerating frames of reference on the relative passage of time between observers. Physical time, it turns out, could manifest in many more (exotic) ways than was previously thought.

Likewise, we find that our everyday phenomenal time (i.e. the feeling of time passing) is a special case of a far more general set of possible time-like qualities of experience. In particular, in this video I discuss “exotic phenomenal time” experiences, which include oddities such as time-loops, moments of eternity, time branching, and time reversal. I then go on to explain these exotic phenomenal time experiences with a model we call the “pseudo-time arrow”, which involves implicit causality in the network of sensations we experience on each “moment of experience”. Thus we realize that phenomenal time is an incredibly general property! It turns out that we haven’t even scratched the surface of what’s possible here… it’s about time we do so.

Further readings on this topic:


Benzos: Why the Withdrawal is Worse than the High is Good (+ Flumazenil/NAD+ Anti-Tolerance Action) (link)

Most people have low-resolution models of how drug tolerance works. Folk theories that “what goes up must come down” and theories in the medical establishment about how you can “stabilize a patient on a dose” and expect optimal effects long term get in the way of actually looking at how tolerance works.

In this video I explain why benzo withdrawal is far worse than the high they give you is good.

Core arguments presented:

  1. Benzos can treat anxiety, insomnia, palpitations, seizures, hallucinations, etc. If you use them to treat one of these symptoms, the rebound will nonetheless involve all of them.
  2. Kindling – How long-term use leads to neural annealing of the “withdrawal neural patterns”.
  3. Amnesia effects prevent you from remembering the good parts/only remembering the bad parts.
  4. Neurotoxicity from long-term benzo use makes it harder for your brain to heal.
  5. Arousal as a multiplier of consciousness: on benzos the “high” is low arousal and the withdrawal is high arousal (compared to stimulants where you at least will “sleep through the withdrawal”).
  6. Tolerance still builds up even when you don’t have a “psychoactive dose” in your body – meaning that the extremely long half-life of clonazepam and diazepam and their metabolites (50h+) entails that you still develop long-term tolerance even with weekly or biweekly use!

I then go into how the (empirically false) common-sense view of drug tolerance is delaying promising research avenues, such as “anti-tolerance drugs” (see links below). In particular, NAD+ IV and Flumazenil seem to have large effect sizes for treating benzo withdrawals. I AM NOT CONFIDENT THAT THEY WORK, but I think it is silly to not look into them with our best science at this point. Clinical trials for NAD+ IV therapy for drug withdrawal are underway, and the research to date on flumazenil seems extremely promising. Please let me know if you have any experience using either of these two tools and whether you had success with them or not.

Note: These treatments may also generalize to other GABAergic drugs like gabapentin, alcohol, and phenibut (which also have horrible withdrawals, but are far shorter than benzo withdrawal).

Further readings:

Epileptic patients who have become tolerant to the anti-seizure effects of the benzodiazepine clonazepam became seizure-free for several days after treatment with 1.5 mg of flumazenil.[14] Similarly, patients who were dependent on high doses of benzodiazepines […] were able to be stabilised on a low dose of clonazepam after 7–8 days of treatment with flumazenil.[15]”

Flumazenil has been tested against placebo in benzo-dependent subjects. Results showed that typical benzodiazepine withdrawal effects were reversed with few to no symptoms.[16] Flumazenil was also shown to produce significantly fewer withdrawal symptoms than saline in a randomized, placebo-controlled study with benzodiazepine-dependent subjects. Additionally, relapse rates were much lower during subsequent follow-up.[17]

Source: Flumazenil: Treatment for benzodiazepine dependence & tolerance

Scale-Specific Network Geometry (link)

Is it possible for the “natural growth” of a pandemic to be slower than exponential no matter where it starts? What are ways in which we can leverage the graphical properties of the “contact network” of humanity in order to control contagious diseases? In this video I offer a novel way of analyzing and designing networks that may allow us to easily prevent the exponential growth of future pandemics.

Topics covered: The difference between the aesthetic of pure math vs. applied statistics when it comes to making sense of graphs. Applications of graph analysis. Identifying people with a high centrality in social networks. Klout scores. Graphlets. Kinds of graphs: geometric, small world, scale-free, empirical (galactic core + “whiskers”). Pandemics being difficult to control due to exponential growth. Using a sort of “pandemic Klout score” to prioritize who to quarantine, who to vaccinate first. The network properties that made the plague spread so slowly in the Middle Ages. Toroidal planets as having linear pandemic growth after a certain threshold number of infections. Non-integer graph dimensionality. Dimensional chokes. And… kitchen sponges.

Readings either referenced in the video or useful to learn more about this topic:

Leskovec’s paper (the last link above):

Main Empirical Findings: Our results suggest a rather detailed and somewhat counterintuitive picture of the community structure in large networks. Several qualitative properties of community structure are nearly universal:

• Up to a size scale, which empirically is roughly 100 nodes, there not only exist well-separated communities, but also the slope of the network community profile plot is generally sloping downward. (See Fig. 1(a).) This latter point suggests, and empirically we often observe, that smaller communities can be combined into meaningful larger communities.

• At size scale of 100 nodes, we often observe the global minimum of the network community profile plot. (Although these are the “best” communities in the entire graph, they are usually connected to the remainder of the network by just a single edge.)

• Above the size scale of roughly 100 nodes, the network community profile plot gradually increases, and thus there is a nearly inverse relationship between community size and community quality. This upward slope suggests, and empirically we often observe, that as a function of increasing size, the best possible communities as they grow become more and more “blended into” the remainder of the network.

We have also examined in detail the structure of our social and information networks. We have observed that an ‘jellyfish’ or ‘octopus’ model [33, 7] provides a rough first approximation to structure of many of the networks we have examined.

Ps. Forgot to explain the sponge’s relevance: the scale-specific network geometry of a sponge is roughly hyperbolic at a small scale. Then the material is cubic at medium scale. And at the scale where you look at it as flat (being a sheet with finite thickness) it is two dimensional.


Why Does DMT Feel So Real? Multi-modal Coherence, High Temperature Parameter, Tactile Hallucinations (link)

Why does DMT feel so “real”? Why does it feel like you experience genuine mind-independent realities on DMT?

In this video I explain that we all implicitly rely on a model of which signals are trustworthy and which ones are not. In particular, in order to avoid losing one’s mind during an intense exotic experience (such as those catalyzed by psychedelics, dissociatives, or meditation) one needs to (a) know that you are altered, (b) have a good model of what that alteration entails, and (c) that the alteration is not strong enough that it breaks down either (a) or (b). So drugs that make you forget you are under the influence, or that you don’t know how to model (or have a mistaken model of) can deeply disrupt your “web of trusted beliefs”.

I argue that one cannot really import the models that one learned from other psychedelics about “what psychedelics do” to DMT; DMT alters you in a far broader way. For example, most people on LSD may mistrust what they see, but they will not mistrust what they touch (touch stays a “trusted signal” on LSD). But on DMT you can experience tactile hallucinations that are coherent with one’s visions! “Crossing the veil” on DMT is not a visual experience: it’s a multi-modal experience, like entering a cave hiding behind a waterfall.

Some of the signals that DMT messes with that often convince people that what they experienced was mind-independent include:

  1. Hyperbolic geometry and mathematical complexity; experiencing “impossible objects”.
  2. Incredibly high-resolution multi-modal integration: hallucinations are “coherent” across senses.
  3. Philosophical qualia enhancement: it alters not only your senses and emotions, but also “the way you organize models of reality”.
  4. More “energized” experiences feel inherently more real, and DMT can increase the energy parameter to an extreme degree.
  5. Highly valenced experiences also feel more real – the bliss and the horror are interpreted as “belonging to the vibe of a reality” rather than being just a property of your experience.
  6. DMT can give you powerful hallucinations in every modality: not only visual hallucinations, but also tactile, auditory, scent, taste, and proprioception.
  7. Novel and exotic feelings of “electromagnetism”.
  8. Sense of “wisdom”.
  9. Knowledge of your feelings: the entities know more about you than you yourself know about yourself.

With all of these signals being liable to chaotic alterations on DMT it makes sense that even very bright and rational people may experience a “shift” in their beliefs about reality. The trusted signals will have altered their consilience point. And since each point of consilience between trusted signals entails a worldview, people who believe in the independent reality of the realms disclosed by DMT share trust in some signals most people don’t even know exist. We can expect some pushback for this analysis by people who trust any of the signals altered by DMT listed above. Which is fine! But… if we want to create a rational Super-Shulgin Academy to really make some serious progress in mapping-out the state-space of consciousness, we will need to prevent epistemological mishaps. I.e. We have to model insanity so that we ourselves can stay sane.

[Skip to 4:20 if you don’t care about the scent of rose – the Qualia of the Day today]

Further readings:

“The most common descriptive labels for the entity were being, guide, spirit, alien, and helper. […] Most respondents endorsed that the entity had the attributes of being conscious, intelligent, and benevolent, existed in some real but different dimension of reality, and continued to exist after the encounter.”

Source: Survey of entity encounter experiences occasioned by inhaled N,N-dimethyltryptamine: Phenomenology, interpretation, and enduring effects

That’s it for now!

Please feel free to suggest topics for future videos!

Infinite bliss!

– Andrés

5-MeO-DMT vs. N,N-DMT: The 9 Lenses

TL;DR

Some substances seem to be much better at treating psychological trauma than others, even when they are seemingly similar in nature. We have reason to believe that 5-MeO-DMT is significantly better suited for this task than N,N-DMT (“DMT” from now on). In order to gain insight into why this difference exists, we investigate the phenomenological differences and similarities between the experiences produced by these two tryptamine psychedelics. In particular, we develop 9 lenses that show promise for understanding how 5-MeO-DMT and DMT differ:

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

All of this together suggests that 5-MeO-DMT is better at helping you “reconnect with yourself” than DMT. And this may be key to treating trauma effectively.


What is Trauma?

I will start out by briefly mentioning an interesting property of psychological trauma. You see, trauma has a lot of somatic manifestations. Feeling disconnected from yourself,  like you are full of blockages, that you have numb regions in your body despite no physical damage, and so on, are all quintessential ways in which trauma shows up in a person’s everyday life. Given these manifestations, do these suggest any new way of treating this? How about using something that facilitates the communication between parts of your nervous system that are not on “speaking terms” with each other? Would giving our nervous system a kind of vibration that simultaneously entrains any two of its regions to make them act as a unit be of any help?


Psychotropic Treatment of Trauma

Based on tens of interviews, hundreds of trip reports, and a literature review, I have arrived at a tentative short list of drugs that have the highest potential to heal trauma (in decreasing order):

  1. 5-MeO-DMT
  2. MDMA
  3. Ketamine

They are all synergistic combined with music, vibration, strobes, and olfaction. And when wisely used, they all have the ability to help you move on past pain: stop ruminating, stop feeling like your behavior is inhibited, and stop having panic attacks associated with your past experiences.

At some point in the future I will provide direct empirical evidence for the claim that these three substances are uniquely good for treating trauma. Arguably psilocybin, ayahuasca, and LSD can be helpful in processing traumatic experiences too. But my claim is that the options I listed are uniquely good at deeply resolving the issues at an emotional level and bringing to you the opportunity to feel a profound and lasting sense of inner peace.

DMT won’t help as much as 5-MeO-DMT.

MDA is not as good as MDMA.

And DXM, ok, perhaps it can also be quite useful for trauma… but ketamine has something “extra” that really helps.

What is this?


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The Koan: 5-MeO-DMT, MDMA, Ketamine?

Perhaps we could gain a new perspective by framing this as a Koan: what do MDMA, 5-MeO-DMT, and ketamine have in common? You HAVE to the figure this out in the next 24 hours, or your guru will literally cut your cat in half. Motivated enough?

What do you do? Well, you start out by borrowing psychopharmacology books from the library. But does that help? When it comes to trauma, in traditional textbook neuroscience MDMA is at best just a footnote. Ketamine is not even mentioned for the most part, unless the book is hip, but even then it will be mentioned in the chapter about anaesthetics and painkillers; its psychoactive effects will be glossed over as “emergent phenomena”. No! What are you doing? Wasn’t John C. Lilly already talking about the far-out, extraordinarily bizarre, perhaps even literally inter-dimensional properties of “vitamin K” way back in the 70s? Then why is my 2007 “Drugs and the Brain” textbook so totally lacking in any kind of genuine phenomenological insight about this stuff?

And what about 5-MeO-DMT? You are lucky if the term appears even once in your $800 textbook. And if it does indeed appear, you can bet it will also be in a footnote, this time concerning matters such as “psychoactive animals”, “other tryptamines”, and “mesoamerican entheogens”. You will neither see 5-MeO-DMT mentioned in a personal identity philosophy textbook, nor in a neuroscience treatise on “neural synchrony”, nor in the part of academia focused on “innovation in the treatment of mental illness”.

It is sad to admit, but the official main-lined level of interest in the three most promising therapeutic tools for trauma listed above is a matter of sorting and assembling footnotes.

I am exaggerating a bit, of course.

MDMA’s therapeutic potential is gaining traction thanks to the tireless work of MAPS. S-Ketamine is now approved as an anti-depressant. And while 5-MeO-DMT is gaining popularity at a glacial pace, it is at this point by no means a secret. An increasing number of vocal members of the psychedelic community have been talking about 5-MeO-DMT for some years. People who have publicly emphasized how different five is from other psychedelics include Hamilton Morris, James Oroc, Martin Ball, Leo Gura, and Rak Razam. But what we still lack is rigorous scientific backing for these claims. After all, everyone is likely to want to sell their aesthetic preferences as universal truths about beauty and bliss, right? Thankfully, there are some early scientific indications already:

The above graph comes from a 2018 study that investigated the therapeutic effects of 5-MeO-DMT-containing toad venom relative to psilocybin. The dose used (the amount of buffo venom vaporized) had an estimated content of 5-7mg of 5-MeO-DMT, and the researchers classified 75% of the resulting experiences as meeting the criteria for a “complete mystical experience”. It measured people’s level of response with the Mystical Experiences Questionnaire (MEQ30), and as you can see from the graph above, in every category 5-MeO-DMT seems to be more powerful than psilocybin. The level of effectiveness was indeed found to be higher than all but the highest dose of psilocybin, and chances are that the study couldn’t show it was more effective than that because it was underpowered to detect it, and not because there is no difference (in other words, the sample size was not large enough for the difference between high-dose psilocybin and 5-MeO-DMT to reach statistical significance). Also bear in mind the key difference that the trip lasts under 20 minutes in total, meaning that even if the trip fails to produce full effects, you can still afford to try it again ten more times in the same time interval that it would have taken you to experience a full psilocybin trip. More so, it is important to point out that the dose of 5-MeO-DMT taken by the participants of this study is considered to be at the edge between “light” and “common” in PsychonautWiki’s entry on the drug*. Indeed, for many people the “breakthrough” tends to happen around 10mg, and I’ve heard of people using up to 30mg of it at a time. (Beware: if you ever try this – please don’t jump straight to a high dose, as this can cause serious trauma as a result.) Therefore, I think it is reasonable to expect that future studies will confirm what anecdotal data is currently screaming: that 5-MeO-DMT is more “powerful” and “mystical” in its effects than psilocybin, LSD, DMT, 2C-B, and all the rest.

But what this “power” and “mysticism” exactly amounts to still lacks clear and useful definitions. More so, is there any concrete reason why 5-MeO-DMT may be also superior at healing trauma relative to, eg. LSD or psilocybin? Technically, one could currently argue that since the presentation of “complete mystical states” is a mediating factor in whether psilocybin has long-lasting psychological benefits, that 5-MeO-DMT is more effective simply because it has a higher probability of causing this effect. But I would argue that the texture of 5-MeO-DMT peak experiences is different and not only just more intense, and that the way in which it is different matters for its therapeutic value.

To investigate this particular difference, we now move on to examining the phenomenological difference between 5-MeO-DMT and DMT.


5-MeO-DMT vs. N,N-DMT: The 9 Lenses

My experience is that a reasonable ~20% of people I talk to who have a long-standing interest in psychedelics have heard about 5-MeO-DMT’s special properties. However, only a much smaller percentage of people have actually tried it. At Qualia Computing we have talked about its exceptional phenomenological properties a number of times. Yet it remains that most readers who reach out have not themselves experienced it. Hence I have not really had access to quality trip reports in order to say anything meaningful about the way in which it is different from DMT.

Thankfully, I’ve recently interviewed someone who has a decent level of experience with 5-MeO-DMT (20+ trips), along with a significant level of experience with vaporized DMT (100+ trips), and is also acquainted with the combination (10+ trips with both substances at once).

Given the incredibly intense psychoactive effects of 5-MeO-DMT (both for good and bad), most people struggle to put into words anything meaningful about the state. That said, as it has been the case with a number of other states of consciousness (e.g. LSD, DMT, and MDMA) I feel compelled to try to offer a sane, rational, agnostic, and pragmatic description of its phenomenology. In particular, I think that 5-MeO-DMT’s unique trauma-healing potential really deserves a close look. I believe that it sheds light on a wide range of topics of interest such as neural annealing, the Symmetry Theory of Valence, and the pseudo-time arrow (video). With this in mind, I inquired with my interviewee about the differences between N,N-DMT and 5-MeO-DMT. Together, after a lengthy open-ended discussion, we found the following ways to compare them:

1. Space vs. Form

QRI - Art and Consciousness copy 33QRI - Art and Consciousness copy 29

One of the first things that stands out when you take DMT at even small doses is the way in which colors get intensified. This is a special case of a very generalizable effect: in fact, every perceptual feature you can point to is enhanced while on DMT, from the sharpness of edges and pointy things to the feeling of movement and rotation. The interviewee indeed said that a brain on DMT “becomes a powerful qualia machine“.

After trying 5-MeO-DMT for the first time, most people already familiar with DMT mention something along the lines of “I was surprised that I didn’t see many colors.” The visual component of five is rarely very colorful; if color appears, it is in the form of a golden or sometimes light faint magenta or green hue. For the most part, the visual component of the experience is black and/or white. At times, one can see rainbow halos, but like rare subatomic particles, on 5-MeO-DMT rainbow colors come in and out of the vacuum, as if somehow equivalent to it. The bulk of the visuals manifest in a dazzling sense of spaciousness, as if there was a cosmic paint called “transparent/translucent”. The space often feels immeasurable due to a lack of a reference frame from which to make a judgement in terms of known comparisons. But what inevitably stands out is that the space seems large, uniform, harmonious, smooth, and luminous. Somatic feelings blend with this space, and the uniformity and symmetry of it allows for energy to seamlessly move throughout it. It really is a remarkable effect, one which can easily give rise to the felt-sense of Open Individualism. Yet, despite the engrossingly engaging character of these feelings, there is very little narrative complexity in sight.

Who knew that empty space could be so much fun? That you could fit so much love and bliss in an (experiential) vacuum? More so, the more you are able to relax into it, the more you embrace the waves of equanimity, the more you allow the space to become perfectly smooth and seamless… the more blissful it all gets!**

2. Crystals and Quasi-Crystals

Here is an interesting thing – ultrasound has been used in order to bias the way in which water crystals form, and thus creating much more “cubical” water than is otherwise possible. More generally, the phenomenon of vibration affecting crystallization processes is worth considering as an explanatory framework. DMT comes with a particular vibe that some have identified as having a characteristic frequency somewhere between 20 and 30Hz, whereas 5-MeO-DMT’s vibe seems to be a notch higher, perhaps in the range of 30 to 40Hz. On these drugs, your attention is jittered back and forth at a certain frequency, and this affects your ability to focus on any given part of your experience. The specific jittering itself makes it harder and easier to construct and manipulate certain thought-forms over others.

Speculatively, this model says that the jittering of attention caused by 5-MeO-DMT and DMT give rise to crystal and quasi-crystal building blocks, respectively, for phenomenal objects in one’s experience.

Phenomenologically, it seems that the vibratory signature of DMT effects doesn’t wrap around your experience an integer number of times. Thus, what we will call, for lack of a better term, the qualia crystals that form while on DMT seem to be inherently unstable and alien to your normal way of cogitating. The fact that the vibrations don’t fit perfectly in one’s experiential field forces it to bend out of shape to accommodate such vibrations. The result is constant chaos – fluid instabilities as the core effect.

Spatial_KH_2D_vorticity

Kelvin–Helmholtz instability (source)

On the other hand, with 5-MeO-DMT, it’s as if the vibration activates parts of the field of experience in exactly the right way for them to blend, unite, and resonate with one another. The vibrations fit perfectly inside one’s experiential field, and allows it to relax into its own natural shape. And this allows for perfect crystals of awareness to peacefully grow, multiply, and synchronize.

It is of course surprising that a tiny difference in the frequency of the vibe could have such large effects in the way phenomenology crystallizes. But this is true for other systems. When one talks about the complexity of shapes in resonant systems, for instance, Lissajou curves can provide a helpful intuition pump: in Lissajou curves, merely changing one of the frequencies by a small relative amount can result in a huge difference between the pictures drawn. From a simple circle to a complex mesh.

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According to the interviewee, 5-MeO-DMT would neatly correspond to one of the simplest Lissajou curves above, while the DMT sensations would be better evoked by one of the meshy ones.

With that said, it is worth mentioning that 5-MeO-DMT is probably not hitting the right frequencies merely by chance. It’s probably more that it is activating a system whose attractor is self-correcting and results in the kind of symmetrical crystallization that gives rise to deep feelings of bliss.

3. Attachment to Existence and Non-Existence

5-MeO seems to point at a super general sense of “relaxation”. A meditation teacher, Ajahn Brahm, talking about jhanas said that his mantra to achieve states of deep concentration and peace was: “Relax… to the maaaaaaaxxxx…”.

And according to the interviewee, the thrust of 5-MeO is that it feels like your nervous system is paradoxically injected with a lot of energy and yet the vibe of this energy is that of total and complete- ultimate?- relaxation. But our body and mind are not used to relaxing deeply. The contrast between this energy and one’s usual neurotic state can itself produce a lot of dissonance and resistance. In most cases, this is transient and contained to the first couple of minutes of the experience, though in higher doses and with bad luck, it can also spiral out of control. On small and moderate doses the energetic vibe of “relax to the max” takes over one’s experiential center of mass and teaches the rest of your nervous system how to relax.

It vibrates your nervous system in just the right way that all of your tensions, and hidden knots, and internalized stresses, bubble up to the surface, and you have the chance to try to “unravel” all of that tension.

After taking it a couple of times, you get the very nice feeling of being OK with whatever happens. 5-MeO-DMT might be described as a drug that allows you to reduce “thirst, craving, desire” in a very generalized kind of way. In Buddhist terms, this would be to reduce “Taṇhā“, which comes in three different kinds: “kāma-taṇhā (craving for sensual pleasures), bhava-taṇhā (craving for existence), and vibhava-taṇhā (craving for non-existence).” While we are used to hearing religious figures and moralists talk about the importance of not experiencing cravings for sensual pleasure, popular culture still lacks legible myths about the craving for existence and non-existence. So it comes as a shock for someone who has never developed meditative introspective insight just how much of our suffering has the flavor of either craving for existence or non-existence. Dosing on 5-MeO-DMT gives you a glimpse for what a mind devoid of these more subtle forms of craving feels like.

DMT comes with a vibratory frenzy that directly causes a lot of knots and tiny stress points throughout your entire experiential field. And to a large extent, how the experience unfolds is the result of you trying to manage all of those knots and stress points to avoid having them accumulate and concentrate in painful ways. The effect of this is that DMT acutely increases attachment to existence and non-existence. You wonder “what am I in this world?” and then cling to it, along with an intense fear of losing yourself in the world of vibration. The fear is quite involuntary and primal. And because you are clinging to who or what you are, there is something that you can lose, and that contributes to the feeling that the stakes are very high.acacia-trees-grown-on-the-african-savannah-stock-video-footage-png-tree-savannah-1920_1080

On 5-MeO you look at a landscape- say a tree in a Savannah- and you can see it in the most Zen way you can possibly imagine (and I don’t mean cutting cats in half). You think: “there is neither someone nor nobody in there” and “it’s all just arising and passing of ephemera”.

On DMT you look at the same landscape and you feel: “Oh gosh, what AM I in here? Am I that rock over there? That rock seems threatened by erosion! Am I the tree? But what if something comes and eats the tree?” and so on.

On DMT you feel like you are one of many little beings in a vast ecosystem. On 5-MeO-DMT you step back and you “realize” that you are the entire ecosystem.

In turn, this may explain to some extent the fact that the content of DMT hallucinations is often filled with exotic beings. And almost always, these beings have hyper-specific ways of life, tastes, intentions, and beliefs. The realms you experience on DMT are all saturated with attachment to existence and non-existence, and the beings you interact with are no exception. In fact, they may be a manifestation of those intensified cravings! From the interviewee:

“I’ve taken DMT about 100 times and have encountered many different vibes and kinds of intelligences in those realms. I’d love to map out the possible narratives – there are so many! Loosely speaking, I’ve had many different encounters with intelligent beings: from blissfully angelic and benevolent to outright demonic. Most of the beings I’ve encountered are somewhere in-between, and for the most part, tend to have pretty dualistic mindsets.

There is this whole class of beings I’d identify as harlequins/jesters that just love to play tricks with perception (I’m sure that’s what Terrence McKenna was pointing at).

Then there are “artists” which have a particular style that they explore and can range from emotionally self-sufficient to aggressively in-your-face about their work. The “look at THIS and look at THIS and look at THIS!!” kind of stance, where you are not given enough time to process what they’ve already shown you before they thrust even more stuff into you, and then attach ‘cookies’ into your etheric body to track you in future trips so you “like” and “subscribe” to their “interdimensional channel” or something like that.

There’s also a lot of beings that seem to want to tell you that they are confident that God does not exist and that “everything is allowed”. And I’ve felt that they are really indifferent to morality, but still have powerful abilities and unique qualia of a more scientific bent.

I once also encountered what felt like a true sadistic demon that played some really nasty tricks on my perception, and filled me with “etheric bugs” and had hundreds of little minions to attack me in many unpleasant ways. That said, I blame this on the fact that I was sleep deprived when I took DMT that one time, and it’s never happened before or since. But that experience gave me a lot of respect for the drug.

I’ve also encountered realms where they actually do consciousness research as such, and are benevolent and into engineering paradises. I even asked one of them if they knew my favorite philosopher, and they said “yes, what a nice fellow – we hope he will be more widely known in the future. We just wished that he wasn’t so sad a lot of the time.”

I have found that my pre-existing mood is the single most important variable that determines the kind of intelligences I encounter. So I’d really like to someday try MDMA and DMT combined. I suspect those would be very angelic beings most of the time.

Interestingly, I feel that while DMT feels profoundly spiritual, to a large extent it is less “nondual” than most other psychedelics. A lot of beings I’ve encountered simply don’t seem to care about oneness at all. But on LSD, mushrooms, and of course 5-MeO-DMT, the Golden Rule seems to play a very central role in the experience. Those experiences are much more of a “teaching” than the wacky stuff one encounters in the DMT realms.

When you take 5-MeO-DMT and DMT at the same time, you can really feel the contrast between the dualistic “us vs. them” vibe that underlies DMT and the unitive sense that underlies 5-MeO-DMT. I’ve experimented with the combo and found it to be super informative. And usually, I realize that while DMT turns your brain into a high-octane “qualia machine”, 5-MeO is in fact much more peaceful and happy in a deeper sense. I’d like to understand both, but my preferred “home” would be for sure the 5-MeO realms.”

4. Underfitting vs. Overfitting

One interesting lens with which to make sense of the difference between people who are open to experience and people who are not is that of model complexity, which casts this difference in terms of the statistical concepts of underfitting and overfitting.

Having narrow views, simple explanations, and enduring preferences is very good when the world itself is either very simple or impossible to understand. But having complex views, multi-layered explanations, and flexible preferences is more adaptive than the alternative in a world that is both complex and can be understood with some effort.

Indeed, some speculation about the nature of sleep from the predictive coding paradigm of cognition is that dreaming is a process of model complexity reduction. The information that we accumulate over the span of a day is incorporated in an ad-hoc fashion while awake, and only properly integrated (and pruned) after a good night’s sleep. This at least provides the theoretical precedent for describing a specific state of consciousness in terms of its effects on model complexity. And here we would propose that as a very general effect profile, 5-MeO-DMT reduces model complexity while N,N-DMT increases it.

As a consequence, we would posit that people who take five a lot will converge towards compelling yet over-simplified models of realty, whereas people who use DMT a lot will converge to overly complex and unnecessarily detailed explanation for even the simplest of phenomena.1__7OPgojau8hkiPUiHoGK_w

Perhaps in the future people could be diagnosed as chronic overfitters and underfitters. In turn, these two drugs could be given by prescription, for the maladies of improper model selection practices:

N,N-DMT would be given to the sufferers of too much worldview simplicity. People like this believe that the world is dominated by the struggle between capitalism and communism. They think that there is a 50% chance that God almighty exists. They assign zero probability to unlikely events, such as lizard people power conspiracies. In people like this, DMT is a powerful mind enhancer capable of challenging cartoonishly simple background assumptions and introducing a healthy dose of skepticism in mainstream narratives.

5-MeO-DMT would instead be given to people who are overwhelmingly embroiled in complex interpretations of the nature of reality. Whether it is in the realm of conspiracy theories, religious cults, the biochemistry of aging, or any such hopelessly convoluted field of research, a little five will unscramble the mind of the compulsive overfitter. Thanks to the drug, the Bayesian puncture, the Occam’s cut, and the pragmatic so what coalesce into a decimating hit to the load-bearing hub-nodes that feed unfalsifiable belief systems. The model complexity reduction effect dissolves entire subfields, assimilates clusters, and seamlessly mends discontinuities in the reality mappings of the patient. At moderate dosages and treatment regimes, the sufferer recovers fully. The sufferer often ends up healed of their traumas, and occasionally healed of many more things than expected. At levels much above those of the therapeutic standard of care, there is a risk that the treatment may result in the healing of the fundamental traumas of conscious experience. The drug may offer the patient a chance to relinquish phenomenal reality in exchange for an extemporal “ultimate relief”. To extinguish the flame of existence, as they say.41592_2016_Article_BFnmeth3968_Fig1_HTML

Importantly, after 5-MeO-DMT therapy, the patient is, let’s say (for the sake of speculating), 20 times as likely as members of the general public to say yes to questions like “Are we all one consciousness?”, “Is the world a process created for the refinement of our souls?” and “Is the universe made of infinite consciousness?”.

So where does that leave us? The good news is that this may have game-theoretical benefits for the side of consciousness in the eternal battle between consciousness and pure replicators. The bad news is that it can overwrite important information obtained from the senses, one’s education, and logical reasoning:

Becoming the God of “I-AM-Now-ness” and filling your entire experiential field with that flavor of awakening is a recipe for ecstasy, not for good epistemology.

Indeed, the patient may become a bit hooked to the simplification of their model complexity; to make reality as they know be replaced by a simpler, yet more intense, version of perceived reality is very tempting. It can be seductive to embrace a view like “you are God and you have created everything for your own amusement” or “you are the dream of God”. Rather than compassion, why not indifference? Being the “way God entertains itself” is both poetically satisfying and super trippy. A lot of people would find that such belief adds some spice to their lives. Overfitting-and-underfitting-effect-on-error

But the price of truth is everything. In turn, it would be ideal to complement any model complexity reduction that goes too far with a healthy amount of prediction errors.

5. Fixed-Points and Limit Cycles vs. Chaotic Attractors

The brain contains many self-correcting feedback systems. Psychedelics in general can be modeled as drugs that mess with the inhibitory component of excitation-inhibition feedback systems. They accomplish this, quite possibly, by disrupting the inhibitory serotonergic connections coming from the cortex that gate the excitatory input coming from the thalamus. This may account for why tracers look the way they do – the failure to inhibit the thalamus results in looped replays of recent states. This may go a long way in explaining why people find “video feedback” so trippy and fascinating. Namely, because a lot of psychedelic effects can be understood as feedback getting out of control, literally.

oscillation_1_5_5_75_75_1_10_0-05_signal_trailing

More concretely, at the Harvard talk on the Hyperbolic Geometry of DMT experiences I introduced this notion that each DMT experience as a whole can be thought of as a trajectory in the energy vs. complexity landscape. Here, the vertical axis indicates the degree of energy of the experience (roughly corresponding to the intensity, brightness, and amount of qualia), while the horizontal axis represents how much information is encoded in the experience. One interesting operationalization of information is through the concept of symmetry breaking***, in which case the horizontal axis approximately tracks the “distance from perfectly symmetrical spaces in terms of number of symmetry breaking operations”.

I then postulated that we could generate an ontology based on feedback + noise to explain how two DMT trips of roughly the same level of intensity can nonetheless contain very different amounts of information.

Hyperbolic Geometry of DMT Experiences copy 50

What I did not mention at the time was that while DMT does have the ability to send you to any place in the energy-complexity landscape, most of the experiences are in the region of middle-complexity. In fact, especially strong DMT trips tend to become fully chaotic, so there is even a mild correlation between dosage and complexity. On the other hand, 5-MeO-DMT tends to propel you towards the low-complexity region of the space.

Using a feedback system ontology we could thus posit that 5-MeO-DMT modifies the feedback parameters of your brain in such a way that the states it gives rise to are ether fixed points or short limit cycles:

The video above depicts a fixed point (as with the other animations below, I took this from an old 1984 video about video feedback you can see here). A fixed point is a configuration of the system that is stable upon feedback iterations. In the video above we see a fixed point consisting of a cross (presumably the result of the camera having a 90 degree tilt) that is then perturbed and eventually collapses into just a single circular dot at the center.

The above are limit cycles. The first (left) is a comparatively simple limit cycle in that every stage along its reproduction cycle is very similar to each other. The second (right) one is a bit more complex, yet despite a long winded path, it really does repeat more or less perfectly over and over. 5-MeO-DMT limit cycles are more akin to the one on the left, but on occasion may be a bit more complex and rhythmic over the span of seconds. Either way, there is often a strong pull towards a simple resonant pattern with remarkable stability.

Contrast that with chaotic attractors:

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Chaotic pseudo-time arrow

When we have actual chaos, the states continue to change indefinitely. We could then posit that DMT’s characteristic jittering seems to prevent the formation of stable fixed points or short limit cycles. Despite both DMT and 5-MeO-DMT disrupting feedback in the brain, the subtle differences in the way parameters of this feedback are modified can make all the difference between perfectly simple and smooth results and the endless generation of chaotic structures.

6. Modulating Lateral Inhibition

Another exciting lens with which to look at the difference between these psychedelics is by allusion to lateral inhibition: according to a couple of recent trip reports I received from another anonymous source, there is a remarkable difference between the tracers of 5-MeO-DMT and those of DMT. In particular, the anonymous tripper points out that DMT tracers are chains of concatenated positive and negative after-images of the stimulation source, whereas 5-MeO-DMT only produces positive after-images.

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Stare at the cross. The green ball you see as a result is the “negative after-image” of the missing purple dot. 

In other words, when you see a blue ball moving on a screen, on DMT you will see tracers of that ball that change in color from blue to yellow to blue again and so on, all following after the original blue ball. But on 5-MeO-DMT, one will only see a long blue tracer. This is a remarkable difference, and if true, it would seem to be an important hint.****

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Orientation selectivity map in the visual cortex

Lateral inhibition in the cortex prevents the overlapping of incompatible features in one’s own experience. For example, the primary visual cortex shows a map of orientation selectivity as shown above. Each hypercolumn is selective to only a specific orientation, and the surrounding hypercolumns are selective to different orientations. More so, via lateral inhibition, when a hypercolumn is activated, it inhibits the surrounding ones.

In this model, DMT would perhaps leave this process untouched, so that when the brain is massively energized, it still maintains this flip-flopping between each feature and its complement. Indeed, some people have described DMT as turning half of your neurons fully on, the other half of your neurons fully off, then inverting the activation so that the off neurons are turned on and the on ones are turned off, and flip-flopping between these two steps many times per second. Could this be the phenomenal expression of having energized checkerboard patterns of excitation and inhibition saturating your cortex? That is, taking a system with in-built lateral inhibition into over-drive?

5-MeO-DMT, on the contrary, seems to allow for “all colors to blend together into pure white light”, and “the past and the future to collapse into the present”, and the “self-other distinction to be dissolved”, and so on. Intuitively, if the drug is biochemically disabling lateral inhibition, that could be reflected as a profound sense of unity and interconnectedness at the phenomenological level, “transcending every last barrier”.

7. Diffuse Attention vs. Focused Attention

As we mentioned earlier, DMT tends to come with a feeling of “becoming tense” while 5-MeO-DMT has a primary vibe of “becoming relaxed”. One way in which we can model this is in the way the drugs influence whether your attention is focused or diffuse. Now, I should say that this model will be necessarily incomplete because at the peak of a 5-MeO experience one often does in fact feel super focused in some way. But I would posit that this sense of focus is much more holistic than the way our common-sense use of the term would suggest. The focus on DMT, on the other hand, does feel very much akin to the “conventional” sense of focus, where you are able to precisely position figure and ground in such a way that they have as much contrast as possible.dmt_from_scalable_locally_injective_maps

In a way, the beings one encounters on DMT could be thought of as “attentional attractors”. As you create a lot of little focal points during the experience, these begin to build up and define the contents of your mind. Each focal point makes it easier for you to create another one nearby. This snowballs into an effect where there are clusters of focal points that become the “centers of mass” of the narrative. These could very well be what underlies the “beings” on DMT. Using Buddhist terms again, DMT beings might perhaps be thought of as exotic “nimittas“: attention hubs.

Also, because the experience is high-dimensional and changes your sense of what “understanding” even means, it seems that the feeling of super-intelligence on DMT might be a projection of one’s own super-intelligence (of a certain kind) in the state.

In contrast, 5-MeO-DMT makes it easy to de-focus on anything. To let go, and experience it in a diffuse way.

8. Big Chunks and Tiny Chunks vs. A Power Law of Chunks

Geology uses the word matrix in way that is very different from either math or science fiction aficionados. In geology, a matrix is the entire mass of materials on a rock within which crystals, grains, and clasts are found. As Anders and Maggie discussed recently, the way in which minerals form depends to a large extent on the presence of water in the process of crystallization. The huge diversity of minerals we see on Earth’s surface is partly a result of the availability of water in the mantle. Perhaps a lens with which to see DMT is as playing the same role in the brain as water does in fractional crystallization. It lubricates the matrix of your mind, which enables the crystallization of countless qualia exotica. 5-MeO-DMT instead homogenizes the kinds of crystals that can form.

In brief, DMT is to 5-MeO-DMT as a matrix of diverse minerals is to a mono-phasic large enclave. DMT is like complex music (cf. music as an ordered phase of sound) while 5-MeO-DMT is like a single mantra repeated over and over. Is this metaphor useful? It seemed to resonate with the interviewee.

9. Integration vs. Fragmentation

In Neural Annealing, Mike Johnson argues that what makes MDMA special for healing trauma is what at QRI we call integration:

On MDMA’s strangely powerful therapeutic effects, I’d suggest MDMA shares the ‘basic psychedelic package’ with substances like LSD and psilocybin (albeit a little weaker at common doses). Anything with this ‘baseline’ package significantly increases the energy parameter of the brain, which both allows escape from bad local minima and canalizes the brain’s core CSHWs, which both should be highly therapeutic. My intuition is MDMA may also have a particular effect on stochastic firing frequencies of neurons, and that this effect essentially acts as an emergent metronome – and this metronome will drive synchronicity between diverse brain regions. Given the presence of such a region-spanning ‘clean’ metronomic signal, brain regions that have partially ‘stopped talking to each other’ will re-establish integration, and some of this integration will persist while sober (or rather, some of the reasons for the lack of integration will have been negotiated away during the MDMA-driven integration). Plausibly this ‘emergent metronome’ effect may also underlie the particular phenomenological effects of 5-MeO-DMT as well, particularly in terms of sense of unity, high valence, and therapeutic potential. (HT to Steve Lehar for pointing at this ’nystagmus’ phenomenon as being somehow linked to MDMA’s mood-lifting effect, and to Andrés for calling my attention to Lehar’s work and suggesting 5-MeO-DMT may also share this mechanism.)

Like most other psychedelics, N,N-DMT also shares the same ‘basic psychedelic package’ and can have beneficial therapeutic effects. But it lacks this ‘special’ ability that allows arbitrary parts of your nervous system to rhythmically entrain with one another. This “emergent metronome” on MDMA and 5-MeO-DMT works as a kind of universal “vibratory currency” and results in a reduction of inner dissonance to a much greater extent than (relatively) simple “energizers” like DMT.

To Wrap Up

We hope that the above discussion has given you an idea about the difference between DMT and 5-MeO-DMT and why this matters for their therapeutic potential. The above is just the start of a deep inquiry into the topic that will certainly take many years, but we believe that it is a novel way of seeing the contrast between these two substances that may be generative for others. We also believe that it is very worth trying: nailing down this difference may be incredibly important to develop novel ways of treating mental illness. While DMT will undoubtedly continue to dazzle and amaze people curious about the state-space of consciousness, the superlative potential of 5-MeO-DMT to heal trauma puts it on a different level of importance altogether.

In the future we shall also explain why MDMA and ketamine have this potential. And ultimately, as we begin to understand what makes these substances so special, we hope to find ways of creating effective therapies from first principles. Stay tuned.



* The toad venom dose was 50mg, with an estimated 5-7mg of 5-MeO-DMT. This is admittedly likely to produce somewhat more potent effects than just 5 to 7mg of pure 5-MeO-DMT. But the extent of this enhancement is currently poorly understood, and you can find many people online saying that the difference is tiny and others who argue it is enormous. Given just how intense and qualitatively unique pure 5-MeO-DMT already is, I think that applying Occam’s razor would tell us that “it’s just the 5-MeO-DMT itself”. So while I am ready to accept the possibility of profound synergy between other tryptamines in toad venom and 5-MeO, I am not holding my breath for it. I, rather, expect that the difference between 5-MeO alone and the full-spectrum stuff will be akin to the difference between drinking 10 shots of vodka and drinking 10 shots of vodka and one chamomile tea. Namely, a real but largely inconsequential difference.

** This, of course, blends well with the Symmetry Theory of Valence, a subject to which we shall return in the near future.

*** This is where information-less states are those which are perfectly symmetrical, and the information content of a state is defined as the minimum number of symmetry breaking operations needed to transform an information-less state into it.

**** This is admittedly very weak evidence so far. If you have experience with both of these compounds and have explored the way in which they give rise to after-images, please let me know if you can confirm or deny the effect here mentioned.


Picture: Andrés & Claudia Silva Ruiz

5-MeO-DMT Awakenings: From Naïve Realism to Symmetrical Enlightenment

In the following video Leo Gura from actualized.org talks about his 30-day 5-MeO-DMT streak experiment. In this post I’ll highlight some of the notable things he said and comment along the way using a QRI-lens to interpret his experiences (if you would rather make up your mind about what he says without my commentary just go and watch the video on your own before reading what I have to say about it).

TL;DR: Many of the core QRI paradigms such as Neural Annealing, the Symmetry Theory of Valence, the Tyranny of the Intentional Object, and Hyperbolic Geometry on Psychedelics have a surprising degree of explanatory power when it comes to making sense of the peculiar process that ensues when someone takes a lot of 5-MeO-DMT. The deep connections between symmetry, valence, smooth geometry, and information content are made clear in this context due to the extreme and purified nature of the states induced by the drug.


Introduction

Recently Adeptus Psychonautica (who has interviewed me in the past about the hyperbolic geometry of DMT experiences) put out a video titled “When you have taken too much – Actualized.org“. This video caught my attention because Leo Gura did something that is rather taboo in spiritual communities, and for good reasons. Namely, he tried to convince the viewers that he had achieved a level of awakening that nobody (or perhaps only a few people) on the entire planet had ever reached. He then said he was going to isolate for a month to integrate these profound awakenings and come back with a description of what they are all about.

Thankfully I didn’t have to wait a month to satisfy my curiosity and see what happened after his period of isolation because by the time I found about it he had already posted his post-retreat video. Well, it turns out that he used those 30 days of isolation to conduct a very hard-core psychedelic experiment. Namely, he took high doses of 5-MeO-DMT daily for the entire month. I’ve never heard of anyone doing this before.

Learning about what he experienced during that month is of special interest to me for many reasons. In particular, thanks to previous research about extreme bliss and suffering, we had determined that 5-MeO-DMT is currently the psychedelic drug that has the most powerful and intense effects on valence. Recall Logarithmic Scales of Pleasure and Pain (video): many lines of evidence point to the fact that extreme states of consciousness are surprisingly powerful in ways that are completely counterintuitive. So when Leo says that there are “many levels of awakening” and goes on to discuss how each level is unrecognizably more intense and deeper than the previous one, I am very much inclined to believe he is trying to convey a true property of his experiences. Note that Leo did not only indulge in psychedelics; we are talking about 5-MeO-DMT in particular, which is the thermonuclear bomb version of a psychoactive drug (as with Plutonium, this stuff is best handled with caution). More so, thankfully Leo is very eloquent, which is rare among people who have had many extreme experiences. So I was very eager to hear what he had to say.

While I can very easily believe his trip reports when it comes to their profundity, intensity, and extraordinary degree of consciousness, I do not particularly find his interpretations of these experiences convincing. As I go about describing his video, I will point out ways in which you can take as veridical his phenomenological descriptions without at the same time having to agree with his interpretations of them. More so, if you end up exploring these varieties of altered states yourself, by reading this you will now at least have two different and competing frameworks to explain your experiences. This, I think, is an improvement. Right now the psychedelic and scientific community has very few lenses with which to interpret something as extraordinary as 5-MeO-DMT experiences. And I believe this comes at a great cost to people’s sanity and epistemic rationality.

What Are Leo’s Background Assumptions?

In the pre-retreat video Leo says that his core teachings (and what he attempts to realize on his own self) are: (1) you are literally God, (2) there is nothing but consciousness – God is infinite consciousness, (3) everything is states of consciousness – everything at all times is a different state of consciousness, (4) you are love – and love is absolute – this is all constructed out of love – fear is just fear of aspects of yourself you have disconnected from, (5) you have no beginning and no end, (6) you should be radically open-minded. Then he also adds that physical and mental health issues are just manifestations of your resistance to realizing that you are God.

What Are My Background Assumptions?

Personal Identity

I am quite sympathetic to the idea of oneness, which is also talked about with terms like nonduality and monopsychism. In philosophical terminology, which I find to be more precise and rigorous, this concept goes by the name of Open Individualism – the belief that we are all one single consciousness. I have written extensively about Open Individualism in the past (e.g. 1, 2, 3), but I would like to point out that the arguments I’ve presented in favor of this view are not based on direct experience, but rather, on logical consistency from background assumptions we take for granted. For instance, if you assume that you are the same subject of experience you were a second ago, it follows that you can exist in two points in space-time and still be the same being. Your physical configuration is different than a few seconds ago (let alone a decade), you have slightly different memories, the neurons active are different, etc. For every property you point out as your “identity carrier” I can find a counter-example where such carrier changes a little while you still remain the same subject of experience. Add to that teleportation, fission, fusion, and gradual replacement thought experiments and you can build a framework where you can become any other arbitrary person without a loss of identity. These lines of argumentation coupled with the transitivity of identity can build the case that we are indeed all one to begin with.

But realize that rather than saying that you can grasp this (potential) truth directly from first person experience, I build from agreed upon assumptions to arrive at an otherwise outlandish view. Understanding the argument does not entail “feeling we are all one”, and neither does feeling we are all one entails understanding the arguments!

Indirect Realism About Perception

There is a mind-independent world out there and you never get to experience it directly. In some sense, we each live in a private skull-bound world-simulation that tracks the fitness-relevant features of our environment. Hence, during meditation, dreaming, or psychedelic states you are not accessing any sort of external reality directly, but rather, exploring possible configurations and qualities of your inner world-simulation. This is something that Leo may implicitly not realize. In particular, interpreting 5-MeO-DMT experiences through direct realism (also called naïve realism – the view that you experience the world directly through your senses) would make you think that you are literally merging with the entire cosmos on the drug. Whereas interpreting those experiences with indirect realism merely entails that your inner boundaries are dissolving. In other words, the partitions inside your world-simulation are what implements the feeling of the self-other duality. And since 5-MeO-DMT dissolves inner boundaries, it feels as though you are becoming one with your surroundings (and the rest of reality).

Physicalism and Panpsychism

An important background assumption is that the laws of physics accurately describe the behavior of the universe. This is distinct from materialism, which would also posit that all matter is inherently insentient. Physicalism merely says that the laws of physics describe the behavior of the physical, but leaves its intrinsic nature as an open question. Together with panpsychism, however, physicalism entails that what the laws of physics are describing is the behavior of consciousness.

Tyranny of the Intentional Object

We tend to believe that what makes us happy is external to us, while in reality happiness is a state of consciousness triggered by external circumstances. Our minds lead us to believe otherwise for evolutionary reasons.

Valence Structuralism

What makes an experience feel good or bad is not its semantic content, its computational use, or even whether the experience is self-reinforcing or not. What makes experiences feel good or bad is their structure. In particular, a very promising idea that will come up below is that highly symmetrical states of consciousness are inherently blissful, such as those we can access during orgasm, meditation, psychedelics, or even just good food and a hug. Recall that 5-MeO-DMT dissolves internal boundaries, and this is indicative of increased inner symmetry (where the boundaries themselves entail symmetry breaking operations). Thus, an exotic state of oneness is blissful not because you are merging with God, but “merely” because it has a higher degree of symmetry and therefore it’s valence is higher than what we can normally experience. In particular, the symmetry I’m talking abut here may be an objective feature of experiences perhaps even measurable with today’s neuroimaging technology.

There are additional key background philosophical assumptions, but the above are enough to get us started analyzing Leo’s 5-MeO-DMT journey from a different angle.


The Video

[Video descriptions are in italics whereas my commentary is bolded.]

For the first 8 minutes or so Leo explains that people do not really know that there are many levels of enlightenment. He starts out strong by claiming that he has reached levels of enlightenment that nobody (or perhaps just a few people) have ever reached. More so, while he agrees with the teachings of meditation masters of the past, he questions the levels of awakening that they had actually reached. It takes one to know one, and he claims that he’s seen things far beyond what previous teachers have talked about. More so, he argues that people simply have no way of knowing how enlightened their teachers are. People just trust books, gurus, teachers, religious leaders, etc. about whether they are “fully” enlightened, but how could they know for sure without reaching their level, and then surpassing them? He wraps up this part of the video by saying that the only viable path is to go all the way by yourself – to dismiss all the teachers, all the books, and all the instructions and see how far you can go on your own when genuinely pursuing truth by yourself.

With this epistemological caveat out of the way, Leo goes on to describe his methodology. Namely, he embarked on a quest of taking 5-MeO-DMT at increasing doses every day for 30 days in a row.leo_10_05

At 10:05 he says that within a week of this protocol he started reaching levels of awakening so elevated that he realized he had already surpassed every single spiritual teacher that he had ever heard of. He started writing a manifesto explaining this, claiming that even the most enlightened humans are not truly as awake as he became during that week. That it had became “completely transparent that most people who say they are awake or teach awakening are not even 1% awake”. But he decided not to go forward with the manifesto because he still values the teachings of spiritual leaders, whom according to him are doing a great service to mankind. He didn’t want to start, what he called, a “nonduality war” (which is of course a fascinating term if you think about it).

The main thing I’d like to comment here is that Leo is never entirely clear about what makes an “awakening experience” authentic. From what I gather (and from what comes next in the video) we can infer that the leading criteria consists of a fuzzy blend of experience of certainty, feeling of unity, and sense of direct knowing coupled together. To the extent that 5-MeO-DMT does all of these things to an extraordinary degree, we can take Leo on his words that he indeed experienced states of consciousness that feel like awakening that are most likely inaccessible to everyone who hasn’t gone through a protocol like his. What is still unclear is how exactly the semantic contents of these experiences are verified by means other than intuition. We will come back to that.

At 16:00 he makes the distinction between awakening as merely “cessation”, “nothingness”, “emptiness”, “the Self”, or that “you are nothing and everything” versus what he has been experiencing. He agrees that those are true and worthy realizations, but he claims that before his experiences, these understandings were still only realized at a very “low level”. Other masters, he claims, may care about ending suffering, about peace, about emptiness, and so on. But that nobody seems to truly care about understanding reality (because otherwise they would be doing what he’s doing). He rebukes possible critics (arguably of the Zen variety) who would say that “understanding is a function of the mind” so the goal shouldn’t be to understand. He asserts that no, based on his lived experience, that consciousness is capable of “infinite understanding”.

Notwithstanding the challenges posed by ultrafinitism, I am also inclined to believe Leo that he has experienced completely new varieties of “understanding”. In my model of the mind, understanding something means to have the ability to render it in your world-simulation in a particular kind of way that allows you to see it from every possible angle you have access to. On 5-MeO-DMT, as we will see to a greater extent below, a certain new set of projective operations get unlocked that allow you to render information from many, many more points of view at the same time. It is unclear whether this is possible with meditation alone (in personal communication, Daniel Ingram said yes) but it is certainly extraordinarily rare for even advanced meditators to be able to do this. So I am with Leo when it comes to describing “new kinds of understandings”. But perhaps I am not on board when it comes to claiming that the content of such understandings is an accurate rendering of the structure of reality.

At 18:30 Leo asserts that what happened to him is that over the course of the first week of his experiment he “completely understood reality, completely understood what God is”. God has no beginning and no end. He explains that normal human understanding sees situations from a single point of view (such as from the past to the future). But that actual infinite reality is from all sides at once: “When you are in full God consciousness, you look around the room, and you can see it from every single point of view, from an infinite number of angle and perspectives. You see that every part of the room generates and manufactures and creates every other part. […] Here when you are in God consciousness, you see it from every single possible dimension and angle. It’s not happening lilnearly, it’s all in the present now. And you can see it from every angle almost as though, if you take a watermelon and you do a cross-section with a giant knife, through that watermelon, and you keep doing cross-section, cross-section, cross-section in various different angles, eventually you’ll slice it up into an infinite number of perspectives. And then you’ll understand the entire watermelon as a sort of a whole. Whereas usually as humans what we do is we slice down that watermelon just right down the middle. And we just see that one cross-section.”

Now, this is extremely interesting. But first, it’s important to point out that here Leo might implicitly be reasoning about his experience through the lens of direct realism about perception. That is, that as he experiences this profound sense of understanding that encompasses every possible angle at once, he seems to believe that this is an understanding of his environment, of his future and past, and of reality as a whole. On the other hand, if you start out assuming indirect realism about perception, how you interpret this experience would be in terms of the instantiation of new exotic geometries of your own world-simulation. Here I must bring up the analysis of “regular” DMT (i.e. n,n-DMT) experiences through the lens of hyperbolic geometry. Indeed, regular DMT elevates the energy of your consciousness, which manifests in brighter colors, fast movement, intricate and detailed patterns, and as curved phenomenal space. We know this because of numerous trip reports from people well educated in advanced mathematics who claim that the visual symmetries one can experience on DMT (at doses above 10mg) have hyperbolic curvature (cf. hyperbolic orbifolds). It is also consistent with many other phenomena one can experience on DMT (see the Eli 5 for a quick summary). But you should keep in mind that this analysis never claims that you are experiencing directly a mind-independent “hyperspace”. Rather, the analysis focuses on how DMT modifies the geometric properties of your inner world-simulation.

Hyperbolic Geometry of DMT Experiences copy 47

Energy-complexity landscape on DMT

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DMT trip progression

Intriguingly, our inner world-simulations work with projective geometry. In normal circumstances our world-simulations have a consistent set of projective points at infinity – they render the modal and amodal features of our experience in projective scenes that are globally consistent. But psychedelics can give rise to this phenomenon of “point-of-view-fragmentation“, where your experience becomes a patchwork of inconsistent projective renderings. So even on “regular” DMT you can get the profound feeling of “seeing something from multiple points of view at once”. Enhanced with hyperbolic geometry, this can cause the stark impression that you can explore “hyperspace” with a kind of “ultra-understanding”.

Looking beyond “regular” DMT, 5-MeO-DMT is yet more crazy than that. You see, even on DMT you get the feeling that you are restricted in the number of points of view from which you can see something at the same time. You can see it from many more points of view than normal, but it’s still restricted. But the extreme “smoothing” of experience that 5-MeO-DMT causes makes it so that you cannot distinguish one point of view from another. So they all blend together. Not only do you experience semantic content from “multiple points of view at once” as in DMT, but you can erase distinctions between points of view so that one’s sense of knowing arises involving a totally new kind of projective effect, in which you actually feel you can see something from “every point of view at once”. It feels that you have unlocked a kind of omniscience. This already happens on other psychedelics to a lesser extent (and in meditation, and even sober life to an even lesser extent, but still there), and it is a consequence of smoothing the geometry of your experience to such an extent that there are no symmetry-breaking imperfections “with which to orient a projective point”. I suspect that the higher “formless” jhanas of “boundless space” and “boundless consciousness” are hitting at this effect. And on 5-MeO-DMT this effect is pronounced. More so, because of the connection between symmetry and smoothness of space (cf. Geometry Through the Eyes of Felix Klein) when this happens you will also automatically be instantiating a high-dimensional group. And according to the Symmetry Theory of Valence, this ought to be extraordinarily blissful. And indeed it is.

This is, perhaps, partly what is going on in the experience that Leo is describing. Again, I am inclined to believe his description, but happy to dismiss his naïve interpretation.

indras_net

Indra’s Net

At 23:15 Leo describes how from his 5-MeO-DMT point of view he realized what “consciousness truly is”. And that is an “infinitely interconnected self-communicating field”. In normal everyday states of consciousness the different parts of your experience are “connected” but not “communicating.” But on 5-MeO, “as you become more conscious, what happens is that every point in space inter-connects with itself and starts to communicate with itself. This is a really profound, shocking, mystical experience. And it keeps getting cranked up more and more and more. You can call it omniscience, or telepathy. And it’s like the universal communication system gets turned on for the first time. Right now your conscious field is not in infinite communication with itself. It’s fragmented and divided. Such that you think I’m over here, you are over there, my computer is over here, your computer is over there…”. He explains that if we were to realize we are all one, we would then instantly be able to communicate between each other.

Here again we get extremely different interpretations of the phenomena Leo describes depending on whether you believe in direct or indirect realism about perception. As Leo implicitly assumes direct realism about perception, he interprets this effect as literally switching on an “universal communication system” between every points in reality, whereas the indirect realist interpretation would be that you have somehow interlocked the pieces of your conscious experience in such a way that they now act as an interconnected whole. This is something that indeed has been reported before, and at QRI we call this effect “network integration“. A simple way of encapsulating this phenomenon would be by saying that the cross-frequency coupling of your nervous system is massively increased so that there is seamless information and energy transfer between vibrations at different scales (to a much lesser extent MDMA also does this, but 5-MeO-DMT is the most powerful “integration aid” we know of). This sounds crazy but it really isn’t. After all, your nervous system is a network of oscillators. It stands to reason that you can change how they interact with one another by fine-tuning their connections and get as a result decoupling of vibrations (e.g. SSRIs), or coupling only between vibrations of a specific frequency (e.g. stimulants and depressants), or more coupling in general (e.g. psychedelics). In particular, 5-MeO-DMT does seem to cause a massively effective kind of fractal coupling, where every vibration can get in tune with every other vibration. And recall, since a lot of our inner world simulation is about representing “external reality”, this effect can give rise to the feeling that you can now instantly communicate with other parts of reality as a whole. This, from my point of view, is merely misinterpreting the experience by imagining that you have direct access to your surroundings.

At 34:52 Leo explains that you just need 5-MeO-DMT to experience these awakenings. And yet, he also claims that everything in reality is imaginary. It is all something that you, as God, are imagining because “you need a story to deny that you are infinite consciousness.” Even though the neurotransmitters are imaginary, you still need to modify them in order to have this experience: “I’m talking about superhuman levels of consciousness. These are not levels of consciousness that you can access sober. You need to literally upgrade the neurotransmitters in your imaginary brain. And yes, your brain is still imaginary, and those neurotransmitters are imaginary. But you still need to upgrade them nevertheless in order to access some of the things I say.”

Needless to say, it’s bizarre that you would need imaginary neurotransmitter-mimicking molecules in your brain in order to realize that all of reality is your own imagination. When you dream, do you need to find a specific drug inside your dream in order to wake up from the dream? Perhaps this view can indeed be steel-manned, but the odds seem stacked against it.

At 38:30 he starts talking about his pornography collection. He assembles nude images of women, not only to relieve horniness, but also as a kind of pursuit of aesthetics. Pictures of nude super-models are some of the most beautiful things a (straight) man can see. He brings this up in order to talk about how he then at some point started exploring watching these pictures on 5-MeO-DMT. Recollecting this brings him to tears because of how beautiful the experiences were. He states “you’ve never really seen porn until you’ve seen it on 5-MeO-DMT.” He claims that he started to feel that this way he really felt that it is you (God) that is beautiful, which is manifested through those pictures.

A robust finding in the psychology of sexual attraction is that symmetry in faces is correlated with attractiveness. Indeed, more regular faces tend to be perceived as more beautiful. Amazingly, you can play with this effect by decorating someone’s face with face-paint. The more symmetrical the pattern, the more beautiful the face looks (and vice-versa). Arguably, the effect Leo is describing where people who are already beautiful become unbelievably pretty on 5-MeO-DMT involves embedding high-dimensional symmetries into the way you render them in your world-simulation. A lesser, and perhaps more reliable, version of this effect happens when you look at people on MDMA. They look way more attractive than what they look like sober.

Leo then brings up (~41:30) that he started to take 5-MeO-DMT on warm baths as well, which he reassures us is not as dangerous as it sounds (not enough water to drown if he experiences a whiteout). [It’s important to mention that people have died by taking ketamine on bath tubs; although a different drug, it is arguably still extremely dangerous to take 5-MeO-DMT alone on a bathtub; don’t do it]. He then has an incredible awakening surrendering to God consciousness in the bathtub, on 5-MeO-DMT, jerking off to beautiful women in the screen of his laptop. He gets a profound insight into the very “nature of desire”. He explains that it is very difficult to recognize the true nature of desire while on a normal level of consciousness because our desires are biased and fragmented. When “your consciousness becomes infinite” those biases dissolve, and you experience desire in its pure form. Which according to his direct experience turned out to be “desire for God, desire for myself”. And this is because you are, deep down “infinite love”. When you desire a husband, or sex, or whatever, you are really desiring God in disguise. But the problem is that since your path to God is constrained by the form you desire, your connection to God is not stable. But once you have this experience of complete understanding of what desire is, you finally get your desire fully quenched by experiencing God’s love.

This is a very deep point. It is related to what I’ve sometimes called the “most important philosophical question“, which is: is valence a spiritual phenomenon or spirituality a valence phenomenon? In other words, do we find experiences of God blissful because they have harmony and symmetry, or perhaps is it the other way around, where even the most trivial of pleasures, like drinking a good smoothy, feels good because it temporarily “gets you closer to God”? I lean towards the former, and that in fact mystical experiences are so beautiful because they are indeed extremely harmonious and resonant states of consciousness, and not because they take you closer to God. But I know very smart people who can’t decide between these views. For example, my friend Stuart Garvagh writes: 

What if the two options are indistinguishable? Suppose valence is a measure of the harmony/symmetry of the object of consciousness, and the experience of “Oneness” or Cosmic Consciousness is equivalent to having the object of consciousness be all of creation (God‘s object), a highly symmetrical, full-spectrum object (full of bliss, light, love, beingness, all-knowledge, empty of discernible content or information). All objects of consciousness are distortions (or refractions, or something) of this one object. Happiness is equivalent to reducing or “polishing-out” these distortions. Thus, what appears to be just the fact of certain states being more pleasant than others is equivalent to certain states being closer to God‘s creation as a whole. Obviously this is all pure speculation and just a story to illustrate a point, but I could see it being very tough to tease apart the truth-value of 1 and 2. Note: I’m fairly agnostic myself, but lean towards 2 (bliss is the perfume of “God realizing God” or the subject of experience knowing Itself). I would very much love to have this question answered convincingly!

At 50:00 Leo says that “everything I’ve described so far is really a prelude to the real heart of awakening, which is the discovery of love. […] I had already awakened to love a number of times, but this was deeper. By the two week mark the love really started to crack open. Infinite self-love. You are drowning on this love.” He goes on to describe how at this point he was developing a form of telepathy that allowed him to communicate with God directly (which is, of course, a way of talking to himself as he is God already). It’s just a helpful way to further develop. And what God was showing him was how to receive self-love. It was so much at first he couldn’t handle it. And so he went through a self-purification process.

An interesting lens with which to interpret this experience of purification is that of neural annealing. Each 5-MeO-DMT experience would be making Leo’s nervous system resonate in ways in new ways, slowly writing over previous patterns and entraining the characteristic high-symmetry patterns of the state. Over time, the nervous system adjusts its weights in order to be able to handle that resonance without getting its patterns over-written. In other words, Leo has been transforming his nervous system into a kind of high-valence machine, which is of course very beneficial for intrinsic feelings of wellbeing (though perhaps detrimental to one’s epistemology).

55:00: He points out that unlike addictive drugs, he actually had to push himself very hard to continue to take 5-MeO-DMT everyday for 30 days. He stopped wanting to do it. The ego didn’t want it. And yes, it was pleasurable once he surrendered on every session, but it was difficult, heavy spiritual work. He says that he could only really do this because of years of practice with and without psychedelics, intense meditation, and a lot of personal development. And because of this, he explains his 5-MeO experiences felt like “years of spiritual work condensed into a single hour.” He then says that God will never judge you, and will help you to accept whatever terrible things you’ve done. And many of his subsequent trips were centered around self-acceptance. 

Following the path of progressive neural annealing, going deeper and deeper into a state of self-acceptance can be understood as a deeper harmonization of your nervous system with itself.

At 1:01:20, Leo claims to have figured out what the purpose of reality truly is: “Reality is a contest for who can love who more. That’s really what life is about when you are fully conscious. […] Consciousness is a race for who can love who more. […] An intelligent fully conscious consciousness would only be interested in love. It wouldn’t be interested in anything else. Because everything else is inferior. […] Everything else is just utter silliness!”

I tend to agree with this, though perhaps not in an agentive way. As David Pearce says: “the pleasure-pain axis discloses the universe’s intrinsic value function.” So when you’ve annealed extremely harmonious patterns and do not get distracted by negative emotion, naturally, all there is left to do is maximize love. Unless we mess up, this is the only good final destiny for the cosmos (albeit perhaps it might take the form of a Hedonium shockwave, which at least in our current human form, sound utterly unappealing to most people).

1:06:10 “[God’s love] sparks you to also want to love it back. You see, it turns into a reciprocal reaction, where it is like two mirrors that are mirroring light between each other like a laser beam that is bouncing between two mirrors. And it’s bouncing back and forth and back and forth. And as it bounces back and forth it becomes more and more concentrated. And it strengthens. And it becomes more coherent. And so that’s what started happening. At first it started out as just a little game. Like ‘I love you, I love you, I love you’. A little game. It sounds like it’s almost like childish. And it sort of was. But then it morphed from being this childish thing, into being this serious existential business. This turned into the work. This was the true awakening. Is that with the two mirrors, you know, first it took a little while to get the two mirrors aligned. Because you know if the two mirrors are not perfectly aligned, the laser beam will kind of bounce back and forth in different directions. It’s not going to really concentrate. So that was happening at first. […] The love started bouncing back and forth between us, and getting stronger and stronger. […] Each time it bounces back to me it transforms me. It opens me up deeper. And as it opens me up deeper it reveals blockages and obstacles to my capacity to love.”

Now this is a fascinating account. And while Leo interprets it in a completely mystical way, the description also fits very well an annealing process where the nervous system gets more and more fine-tuned in order to be able to contain high levels of coherent energy via symmetry. Again, this would be extremely high-valence as a consequence of the Symmetry Theory of Valence. Notice that we’ve talked about this phenomenon of “infinite mirrors” on psychedelics since 2016 (see: Algorithmic Reduction of Psychedelic States).

At ~1:09:30 he starts discussing that at this point he was confronted by God about whether he was willing to love the holocaust, and rape, and murder, and bullies, and people of all sorts, even devil worshipers. 

Two important points here. First, it is a bit ambiguous whether Leo here is using the word “love” in the sense of “enjoyment” or in the sense of “loving-kindness and compassion”. The former would be disturbing while the latter would be admirable. I suppose he was talking about the latter, in which case “loving rape” would refer to “being able to accept and forgive those who rape” which indeed sounds very Godly. This radical move is explored in metta (loving-kindness) meditation and it seems healthy on the whole. And second: Why? Why go through the trouble of embracing all the evil and repulsive aspects of ourselves? One interpretation here, coming back to the analysis based on neural annealing, is that any little kink or imperfection caused by negative emotion in our nervous system will create slight symmetry breaking effects on the resonance of the entire system as whole. So after you’ve “polished and aligned the mirrors for long enough” the tiny imperfections become the next natural blockage to overcome in order to maximize the preservation of coherent energy via symmetry.

~1:12:00 Leo explains that the hardest thing to love is your own self-hatred. In the bouncing off of the love between you and God, with each bounce, you find that the parts you hate about yourself reflect an imperfect love. But God loves all of you including your self-hatred. So he pings you about that. And once you can accept it, that’s what truly changes you. “Because when you feel that love, and you feel how accepting it is, and how forgiving it is of all of your evil and of all of your sins… that’s the thing that kills you, that transforms you. That’s what breaks your heart, wide open. That’s what gets you to surrender. That’s what humbles you. That’s what heals you.” Leo then explains that he discovered what “healing is”. And it is “truth and love”. That in order to heal anyone, you need to love them and accept them. Not via sappy postcards and white lies but by truth. He also states that all physical, mental, and spiritual ailments have, at their root, lack of love.

If love is one of the cleanest expressions of high-valence symmetry and resonance, we can certainly expect that inundating a nervous system with it will smooth and clean its blockages, i.e. the sources of neural dissonance. Hence the incredible power of MDMA on healing nervous systems in the short-term. Indeed, positive emotion is itself healing and enhances neural coherence. But where I think this view is incomplete is in diagnosing the terrible suffering that goes on in the world in terms of a lack of love. For instance, are cluster headaches really just the result of lack of self-love? In here must bring back the background assumption of physicalism and make a firm statement that if we fall into illusion about the nature of reality we risk not saving people (and sentient beings more generally) who are really in the depth of Hell. Just loving them without taking the causally-relevant physical action to prevent their suffering is, in my opinion, not true love. Hence the importance of maintaining a high level of epistemic rigor: for the sake of others. (See: Hell Must Be Destroyed).

1:22:30 Leo explains that in this “love contest” with God of bouncing off love through parallel mirrors the love became so deep that for the first time in his life he felt the need to apologize: “I’m sorry for not loving more.” He goes into a sermon about how we are petty, and selfish, etc. and how God loves us anyway. “Real love means: I really love you as you are. And I don’t need anything from you. And especially all those things that you think I want you to change about you, I don’t need you to change. I can accept them all exactly as they are. Because that’s love. And when you realize THAT, that’s what transforms you. It is not that God says that he loves you. He is demonstrating it. It’s the demonstration that transforms you.” Leo expresses that he was then for the first time in his life able to say “thank you” sincerely. Specifically, “thank you for your love”: “This is the point at which you’ve really been touched by God’s love. And at this point you realize that that’s it, that’s the point, that’s the lesson in life. That’s my only job. It’s to love.” And finally, that for the first time in his life he was able to say “I love you” and truly mean it. “And you fall in love with God… but it doesn’t end there.”

An interesting interpretation of the felt-sense of “truly meaning” words like “I’m sorry”, “thank you”, and “I love you” is that at this point Leo has really deeply annealed his nervous system into a vessel for coherent energy. In other words, at this point he is saying and meaning those words through the whole of his nervous system, rather than them coming from a fragmented region of a complex set of competing internal family systems in a scattered way. Which is, of course, the way it usually goes.

1:35:30 Leo explains that at this point he started going into the stage of being able to radiate love. That he was unable to radiate love before. “I love that you are not capable of love. I love that. And when that hits you, that’s what fills you with enough love to overcome your resistance to love that next level thing that you couldn’t love.” Then at ~ 1:38:00 it gets really serious. Leo explains that so far he was just loving and accepting past events and people. But he was then asked by God whether he would be willing to live through the worst things that have happened and will happen. To incarnate and be tortured, among many other horrible things. And that’s what true love really means. “When you see a murder on the TV, you have to realize that God lived through that. And the only reason he lived through that is because it loved it.”

I do not understand this. Here is where the distinction between the two kinds of senses of the word “love” become very important. I worry that Leo has annealed to the version of love with the meaning of “enjoyment” rather than “loving-kindness and compassion”. Because a loving God would be happy to take the place of someone who went through Hell. But would a loving God send himself to Hell if nobody had to in the first place? That would just create suffering out of nothing. So I am confused about why Leo would believe this to be the case. It’s quite possible that there are many maxima of symmetry in the nervous system you can achieve with 5-MeO-DMT, and some of them are loving in the sense of compassionate and others are crazy and would be willing to create suffering out of nothing from a misguided understanding of what love is supposed to be. Again, handle Plutonium with caution.

1:43:00 Leo started wondering “what is reality then?” And the answer was: “It’s infinite consciousness. Infinite formless consciousness. So what happens was that my mind in my visual field as I was in that bathtub. My mind and my visual field focused in on empty space, and I sort of zoomed into that empty space and realized that that empty space is just love”. He then describes a process where his consciousness became more and more concentrated and absorbed into space, each dot of consciousness branching out into more and more dots of consciousness, turning into the brightest possible white light. But when he inquired into what was that white light he kept seeing that there was no end to it, and rather, that each point was always connected to more points. Inquiring further, he would get the response that at the core, reality is pure love. That it wouldn’t be and couldn’t be any other way.

The description sounds remarkably close to the formless jhanas such as “boundless space” and “boundless consciousness”. The description itself is extremely reminiscent of an annealing process, reaching a highly energized state of consciousness nearly devoid of information content and nearly perfectly symmetrical. The fact that at this incredibly annealed level he felt so much love supports the Symmetry Theory of Valence.

147:28 – And after Leo realizes that “Of course it is love!” he says that’s when the fear comes: “Because then what you realize is that this is the end. This is the end of your life. You are dead. If you go any further you are dead. Everything will disappear. Your family, your friends, you parents, all of it is completely imaginary. And if you stop imagining it right now, it will all end. If you go any further into this Singularity, you will become pure, formless, infinite, love for ever, loving itself forever. And the entire universe will be destroyed as if it never existed. Complete nothingness. Complete everythingness. You will merge into everyone.”

This sounds like the transition between the 6th and 7th Jhana, i.e. between “boundless consciousness” and “nothingness”. Again, this would be the result of further loss of information via an annealing process, refining the symmetry up to that of a “point”. Interestingly, Mike Johnson in Principia Quallia points out that as symmetry approaches an asymptote of perfection you do get a higher quality of valence but at the cost of reduced consciousness. This might explain why you go from “the brightest possible love” to a feeling of nothingness at this critical transition.

1:48:25: “…You will merge into everyone. Your mother, your father, your children, your spouse, Hitler, terrorists, 9/11, Donald Trump, rape, murder, torture, everything will become pure infinite love, merging completely into itself, there will be no distinction between absolutely anything, and that will be the end. And you will realize what reality is. Infinite consciousness. Love. God. And you will realize that everything in your life from your birth to this point has just been some imaginary story. A dream that was design to lead you to pure absolute infinite love. And you will rest in that love forever. Forever falling in love with yourself. Forever making love to yourself. Forever in infinite union. With every possible object that could ever exist. Pure absolute, omnipotent, omniscient, perfect, intelligent, consciousness. Everything that could ever possibly be, is you. And THAT is awakening. When you are this awake, you are dead. And you have no desire for life. There is no physical existence. There is no universe. Nothing remains. Your parents, and your spouse, and your children, they don’t stay back and keep living their lives, enjoying their life without you while your body drops dead. No, no, no, no, no. This is much more serious than that. If you do this. If you become infinite love, you will take everybody with you. There will not be anybody left. You will destroy the entire universe. Every single sentient being will become you. They will have no existence whatsoever. Zero. They will die with you. They will all awaken with you. It’s infinite awakening. It’s completely absolute. There will not be anything left. You will take the entire universe with you. Into pure oneness. THAT’S awakening.”

This is not the first time I hear about this kind of experience. It certainly sounds extraordinarily scary. Though perhaps a negative utilitarian would find it to be the ultimate relief and the best of all possible imaginable outcomes. With the human survival instinct, and quite possibly a body fully aroused with the incredible power of 5-MeO-DMT, this is bound to be one of the most terrifying feelings possible. It’s quite likely that it may be one element of what makes “bad 5-MeO-DMT experiences” so terrifying. But here we must recall that the map is not the territory. And while an annealing process might slowly write over every single facet of one’s model of reality and in turn making them part of a super-cluster of high-dimensional resonance that reflects itself seemingly infinitely, doing this does not entail that you are in fact about to destroy the universe. Though, admittedly, it will surely feel that way. Additionally, I would gather that were it possible to actually end the universe this way, somebody, somewhere, in some reality or another, would have already done so. Remember that if God could be killed, it’d be dead already.

1:52:01: “And I didn’t go there! As you can tell, since I’m still sitting here. I’m not there. I was too afraid to go there. And God was fine with it. It didn’t push me. But that’s not the end of the story! It’s still just the beginning.” He then goes on to explain that a part of him wanted to do it and another part of him didn’t want to. He says it got really loopy and weird; this really shook him. That God was beckoning him to go and be one forever, but he was still ambivalent and needed some time to think about it. He knew it would make no difference, but he still decided to ‘make preparations’ and tell his family and friends that he loves them before moving forward with a final decision to annihilate the universe. By the time he had done that… he had stopped taking 5-MeO-DMT: “The experiences had gotten so profound and so deep… this was roughly the 25th or 27th day of this whole 30 day process. I swore off 5-MeO-DMT and said ‘Ok I’m not doing any more of this shit. It’s enough'”. He explains that by this time the drug was making him feel infinite consciousness when waking up (from sleep) the next day. He felt the Singularity was sucking him into it. It felt both terrifying and irresistible. Every time he would go to sleep it would suck him in really strongly, and he kept resisting it. He would wake up sweaty and in a panic. He was tripping deeper in his sleep than in the bathtub. He couldn’t sleep without this happening, and it kept happening for about 5 days. “I just want to get back to normal. This is getting freaky now.” 

I’ve heard this from more than a couple people. That is, that when one does 5-MeO-DMT enough times, and especially within a short enough period of time, the “realizations” start to also happen during sleep in an involuntarily way. One can interpret this as the annealing process of 5-MeO-DMT now latching on to sleep (itself a natural annealing process meant to lessen the technical debt of the nervous system). Even just a couple strong trips can really change what sleep feels like for many days. I can’t imagine just how intense it must have been for Leo after 25 days straight of using this drug.

2:01:40 – Leo explains that when he was dozing off with a blanket on his living room (terrified of sleeping on his bed due to the effect just described) he experienced a “yet deeper awakening” which involved realizing that all of his previous awakenings were just like points and that the new one was like a line connecting many points. “Everything I’ve said up to this point were just a single dimension of awakening. And then what I broke through to is a second dimension. A second dimension of awakening opened up. This second dimension is completely unimaginable, completely indescribable, cannot be talked about, cannot be thought about. And yet it’s there. In it, are things that are completely outside of the physical universe that you cannot conceive or imagine.” He goes on to explain that there are then also a third, fourth, fifth, etc. dimensions. And that he believes there is an infinite number of them. He barely even began to explore the second dimension of awakening, but he realized that it goes forever. It kept happening, he had intense emotional distress and mood swings. But gradually after five more days it subsided, and he started to be able to sleep more normally. “And I’ve been working to make sense of all of this for the last couple of weeks. So that’s what happened.”

Alright, this is out of my depth and I do not have an interpretation of what this “second dimension of awakening” is about. If anyone has any clue, please leave a comment or shoot me an email. I’m as as confused as Leo is about this.

~2:05:00 – Leo confesses he does not know what would happen if he went through with joining the Singularity and mentions that it sounds a bit like Mahasamādhi. He simply has not answers at this point, but he asserts that the experience has made him question the extent of the enlightenment of other teachers. It also has made him more loving. But still, he feels frustration: “I don’t know what to do from here.”

And neither do I. Do you, dear reader?

Postscript: In the last 10 minutes of the video Leo shares a heart warming message about how reality is, deep down, truly, “just love” and that him saying this may be a seed that will blossom into you finding this out for yourself at some point in the future. He ends by cautioning his audience to not believe as a matter of fact that this is the path for everyone. He suggests that others should just use his examples from his own journey as examples rather than an absolute guide or how-to for enlightenment. He asks his audience to make sure to question the depth of their own awakening – to not believe that they have reached the ultimate level. He admits he has no idea whether there is an ultimate level or not, and that he still has some healing to do on himself. He remains dissatisfied with his understanding of reality.


Thank you for reading!

THE END

Qualiascope

[Epistemic status: Fiction]

It was the 21st of April of a recent year. I was listening to Jefferson Airplane songs, had just peeled a tangerine, and was about to vape 20 milligrams of DMT. After exhaling all the material I focused on the smell of the tangerine, holding it in my hands. I was engrossed in the scent. And then: “Who is that?” I felt an entity question my identity, as if I had just startled it in its natural habitat. I felt its presence for most of the duration of the trip, but it didn’t interact with me any further. Later that night I had a lucid dream. “I thought you were a dog” – said a voice. I recognized it from the trip, it was the entity. “The amount of scent qualia your experience contained was much more like that of a dog than a human.” After that night I would encounter it numerous other times. We got to know each other. It is a being from a nearby dimension, or perhaps a partially orthogonal fold of the Calabi-Yau manifold. Either way, in its world they don’t have physical senses like we do. They instead “sniff the qualia” present in the “universal wavefunction”. Their minds have a “qualiascope”. In practice this means they can see us from the inside– what we feel, see, touch, think, etc.

The being showed me what it is like to be one of them. We mindmelded the third time we met. I got to see the world around me as if for the first time; I was seeing it in its ultimate intrinsic nature, rather than as the shadow of it that I would perceive in everyday life with my senses. The qualia of other people is very intricate, semantically complex, and flavorful. The being showed me how it perceived various human contexts. For instance, an interesting place to “point the qualiascope at” is a philosophy department. It is very dense with logico-linguistic qualia and recursion. Compared to other contexts, though, it is thin in knowledge of the varieties of experiences available to humans. Raves are quite incredible. Sniffing the qualia of three thousand people who all share a general palette of LSD, Ketamine, and MDMA qualia is quite moving and mind-blowing. In turn, Buddhist monasteries are some of the sanest places on Earth. Bright, balanced, energized clarity of the finest quality is to be found in groups of people highly experienced in meditation. Every once in a while we would sense from afar a kind of “qualia explosion”. Sometimes it turned out to be extremely blissful, such as some 5-MeO-DMT experiences. And sometimes they turned out to be extremely painful, like a cluster headache episode. With the qualiascope these were sensed as being a kind of elemental type of qualia. Enormous in their “volume” relative to the experiences humans generally have. Like at another order of magnitude altogether.

The tenth time we met, the being said I was ready to feel non-human qualia. It was rough. From its point of view, the biological qualia of this planet is not really particularly human-flavored. As many humans alive as there are, there are almost ten times as many pigs alive. The being showed me how in the language of their world (using qualia-based symbols), they don’t refer to this planet as “human world”. They talk about it as “cow-chicken-pig world”. The things that I felt associated to some of those “folds of experience” were frightful to an incredible extent. It revived in me the conscience that nonhuman animals suffer enormously. I also became fascinated by all the ways in which nonhuman animals experience pleasure and a sense of meaning.

The twentieth time we met, I was shown what the qualia of non-living matter felt like from the inside. Most of it was “qualia dust”. But metals and their delocalized electrons felt, well, “electric” and somewhat more liquid and unified in a subtle ethereal way. Pointing the qualiascope at the center of the Earth was impressive. Some of the combinations of pressure, temperature, and material composition would create “qualia spaghetti” of a rather nice, glowing valence. The temperature would suggest a much higher degree of intrinsic intensity from the inside, but the patterns of qualia formed were not much more intense than what you would find in small animals. But that all changes as soon as you point the qualiascope at the sun. Oh boy. The things I felt were life-redefining. I thought that once you’ve felt what 5-MeO-DMT is capable of you’d maxed out on the brightness of qualia. But inside the sun, at the core, there are qualia aggregates of a subjective brightness at least a million times more powerful. Once you’ve got an inkling of the existence of that, you start to see the universe as they see it. And that is that the kind of stuff going on in places like the planet Earth is a rounding error in light of the other qualia happenings out there in the cosmos.

The hundredth or so time we met, we used the qualiascope to sense what is going on in supernovae. And then black holes. And the quantum vacuum (turns out the Zero Point Energy folks who say there is an enormous amount of energy in the vacuum of space are more right than they can even imagine). They showed me qualiascope records of past civilizations in other galaxies, and how they had developed qualia technology.

The two hundredth time or so we met, the being finally came out about his real interest. It showed me Hedonium. Matter and energy optimized for maximally bound positive valence. Turns out there are about seven thousand nearly optimal configurations for Hedonium possible with our laws of physics (cf. 230 Space Groups). They are kind of ultra-high dimensional crystalline bundles of “awakened qualia”, equanimity, and bright pleasure all combined. They truly feel like “what it was all meant to be all along”. The Big Bang, the Inflationary Period, Baryonic matter, galaxies, organic molecules, life, sapient beings, and technologized qualia all seemed like the path of redemption since The Fall, namely, our first descent from Hedonium. Or so my archetype-prone human mind liked to interpret my new understanding of the universe.

The being finally came through with its agenda. It turns out it is one of the protectors of the Hedonium created by an advanced civilization in other partially orthogonal folds of the Calabi-Yau manifold. The closest archetype in our human world would perhaps be that of the Buddhist Bodhisattva. Namely, a being close to enlightenment that vows to stay in samsara to liberate all other beings before itself escaping the wheel of suffering entirely. My interdimensional Bodhisattva friend told me that our world is on the path of creating qualia technologies too. That in geologic times we are not far from being able to make Hedonium ourselves. It said we should not feel hopeless. That we have really good chances of exiting our Darwinian predicament. Since a year ago I have’t had any contact with it. I write this for myself as I don’t expect anyone to believe me. But I do pass along the message. Don’t lose hope. Paradises beyond the imaginable are right next door in qualia space. We just need to find them by exploring the state-space of consciousness.

Oh, my Bodhisattva friend also told me to pass along to you all the message of “If you could possibly stop eating Caroline Reapers, that would be great!” because all of that intense spicy qualia is interfering with their radio systems. Thanks!


See also: What’s out there?

Break Out of the Simulation Day: Televised Entity Contact, Injection Pulling Experiments, and the Brain as a Game Engine

[Epistemic Status: Wild Speculations]

TL;DR I came up with a new way to test the reality of DMT entities!

Core idea: Look for signatures of injection pulling in the brain’s connectome-specific harmonic waves. This would distinguish between mere hallucinations (however weird they may feel) and hallucinations being driven by an external source.

Like the study about whether psychedelics can help you see through different Everett branches of the multiverse, I don’t expect the results of this experiment to come out positive. But it’s exciting to see a testable prediction on an otherwise so difficult-to-approach subject matter.


Televised Entity Contact

I think that we can basically assume that a certain percentage of people who vaporize DMT will believe that they contacted mind-independent beings. This is likely the result of hallucinations, but naïve realism and a bias to interpret more intense and detailed qualia as “more real than real external information” is so deeply ingrained that we can take it as a matter of fact that, say, 50%+ of people won’t be able to override their felt-sense of entity presence with heady philosophical epistemic rigor like discussions about the pseudo-time arrow, valence structuralism, or indirect realism about perception.

Is there anything we can do with that? Think of it from an economics arbitrage point of view. If we predict that X number of people will newly believe in DMT entities next year, is there an opportunity there?

I was thinking yesterday on a walk about how “Storm Area 51” is a reality check of sorts for the general public. As in – yes Area 51 is a thing, and no, you can’t just invade it with 100,000 people Naruto running towards it. It was predictable that would be the case, but going through the act in a collective and televised fashion was an interesting exercise in societal epistemology.

 

 

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Along those lines, I suggest that a “Break Out of the Simulation Day” event could be organized. That day we would have, on LIVE TV, people doing DMT trying to contact aliens as a medium, the camera going from one person to the next, always making sure that whoever has the microphone is currently peaking on DMT.

So if the DMT Elves are mind-independent sentient beings and want to send a coherent message to humanity, then that would be the time and place to do it. They would have all of our attention.


Perhaps it is unreasonable to expect DMT Elves to send a coherent message when, surprise surprise, they are on LIVE TV all of a sudden. And this is not only because they won’t have time to dress up. According to people who have tried DMT many times and believe it puts you in contact with other dimensions (cf. Dick Khan’s 600 DMT trip reports) there is an entire ecosystem of entities to contact, each of them with special gifts, powers, intentions, and styles. There are jesters, robots, greys, Archons, angels, demons, wireheading specialists, used alien spaceship dealers (those are the worst), etc. There are entire categories of entities whose sole purpose is to convince you that you are dead, or that you are in a simulation, or that the government is out to get you. There are entire species of entities of the sort that show you how to use sound to create thought-forms, and those that like to discuss with you the impact that the Greeks and Aztecs had on the aesthetics of the reptilians (i.e. interdimensional art historians). You cannot expect to be lucky and get a reasonable DMT entity who (1) will figure out what is going on, and (2) has good intentions for humanity. Perhaps we would be opening ourselves up to influence by incompetent, evil, or incompetent and evil entities. Worse, we would be doing so on LIVE TV!

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by Steven Haman (source)

Testing the Mind-Independent Existence of DMT Entities

Ok, so maybe televising the experiment is a bad idea. Back to the drawing board. Let’s ask: what are the main ways to prove the independent existence of DMT entities? How would serious researchers[1] approach this problem? As far as I can tell, there are three big categories of methods:

  1. Psi-based (having them tell you something about the world you would have no way of knowing otherwise)
  2. Computation-based (having them solve a problem that requires much more computational power than what is available to you with your brain alone)
  3. Quasi-Physical interference-based (have entities literally poke, shake, vibrate, excite, or inhibit your body or nervous system in ways that are impossible on their own)

The Psi-based category is the most well-known, and it includes tests such: (a) asking the entities what your family members are doing right now, (b) having them tell you what is inside a sealed box, (c) having them predict what tomorrow’s lottery numbers will be, and so on. While many people claim to have learned valuable information from DMT entities, I’ve yet to see credible reports of positive tests of this kind.

The computation-based category is perhaps best exemplified by Marko Rodriguez’ suggestion of having the entities factorize a large number for you. This method was popularized by Scott Alexander’s now-famous short story Universal Love, Said the Cactus Person, and then later Gwern made an estimate of the cost of such an experiment. It turns out that testing the hypothesis this way could be as cheap as one thousand (of 2015) dollars. Unfortunately, this test is very hard to conduct (saying 200 digits while on DMT and memorizing sets of numbers with dozens of digits the elves return to you as an answer is not an easy task). So other difficult-to-compute but easy-to-articulate and fast-to-memorize problems might be a better fit in this case. I predict it is only a matter of time before someone seriously tries a variant of this method and reports the results online. I would just caution that, depending on the computational task selected, one may inadvertently discover new computational applications of the DMT state rather than prove the existence of mind-independent DMT entities. After all, unusual states of consciousness may have unique computational trade-offs. See for example: Thinking in Numbers, How to Secretly Communicate with People on LSD, and the discussion about the possible applications for mathematical research of the hyperbolic phenomenal space disclosed during DMT intoxication. Indeed, I would not be surprised to find out that in the year 2100 many of the most important mathematical breakthroughs are taking place in consciousness research centers thanks to having identified states of consciousness capable of rendering exotic mathematical objects and their possible transformations. So before concluding the DMT Elf solved your computationally-demanding problem, it would be important to rule out that it wasn’t you (or the DMT-filled version of you) who solved the problem thanks to novel qualia varieties only disclosed in such a state. That said, this concern only applies to computational tasks that are not extremely difficult. If a DMT alien can factorize a 3000-digit number in 10 seconds then we could actually reasonably conclude that it exists in a mind-independent way.

Now, the 3rd approach is, IMO, both the most likely to work in practice, and also the most spooky and frightening were the results to come out positive. Here is why. I’ve recently received trip reports from rational psychonauts who have taken DMT hundreds of times, and it seems clear that there is a vast number of qualitatively distinct state-spaces disclosed by this substance. One of these such relatively rare idiosyncratic responses caught my attention, and I think it warrants closer scientific scrutiny. Namely, I’ve received reports that when the psychonaut is either tired or has been drinking (why anyone would dare take DMT while drunk is beyond me, but for science-I guess-someone already did it) there is a different kind of experience of a rather unpleasant nature that unfolds. This type of DMT experience is described as getting in contact with the “lower levels of the astral plane” in which parasitic etheric life-forms live (not my words). During such an experience, one may feel that these beings “jitter” your nervous system without asking for your permission to do so. And this is done in such a way that your body may literally get up and dance, as if possessed by a spirit, without your conscious control. In a less extreme presentation of this phenomenon, at the very least the entities seem to jerk one’s extremities whether or not you like it. For example, in one of these trip reports someone described having their arm being pulled and jerked left and right by a demon of sorts while at the same time insectoid life-forms crawled inside their body, into the veins of the tripper. Needless to say, this is a profoundly unpleasant experience, no doubt, but perhaps it is also one of the most empirically testable of the bunch.

Injection Pulling Experiments

The big-picture idea here would be to hook a person up to an EEG during such a state (or even place them in an fMRI if at all possible) in order to determine if the “jittering” experienced is endogenously or exogenously generated.2dof_outofphaseV2.15

How could we do this? Let’s take a step back for a second and recall Selen Atasoy’s study about the influence of LSD on the connectome-specific harmonic waves of the brain. The connectome-specific harmonic waves (CSHWs) are the “natural resonant modes” of a given brain. With this analysis, one can characterize a given “brain state” as a weighted sum of such resonant modes. In turn, one can then see how LSD affects one’s brain state by analyzing the CSHWs while under its influence. As it turns out, there are three major effects from LSD: (a) an overall increase in the power of all CSHWs, (b) the higher-frequency harmonics gain even more power relative to the lower-frequency ones, and (c) the repertoire of possible states dramatically increases, meaning that CSHWs that usually don’t co-occur are more likely to be simultaneously active while on LSD.dynabs-a

The thing to point out is that LSD in this case does not change which harmonic modes the brain has; it merely changes the energy distribution over those harmonics. On the other hand, we could in principle imagine that if the “DMT entity contact” brain state is not purely a hallucination, we would instead find out that such a state has a distinct “non-native harmonic pattern”. And this would manifest in the form of injection pulling and injection locking signatures in the reconstructed patterns of brain activity from the neuroimaging data.N4jchWg

An analogy with a musical instrument is possible: assume that your brain is a musical instrument and that the notes it plays sound like those of a guitar. In this analogy, taking LSD would entail increasing the volume of each note (and especially so for the higher notes) while also increasing the range of possible note-combinations. In other words, while LSD changes what you can play with the guitar, it does not change the fact that you are playing a guitar. That is, the brain states produced by LSD can be explained as different configurations of otherwise native vibratory patterns. In contrast, if DMT entity contact involves an external energy source with its own characteristic resonant modes, then the brain state that results from it would seem to have non-native vibratory patterns. It would be like having a guitar that produces saxophone sounds. You would know that on its own it is not physically capable of producing such sounds, and hence infer it is being externally influenced somehow.

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Are the jiggling patterns of your brain harmonics while on DMT best explained with or without an external metronome and its injection pulling effects?

Such an analysis might reveal that the jerking of the nervous system one experiences on those idiosyncratic DMT experiences is best explained with an injection pulling model and an external metronome marking the pace. In turn, this would imply that the brain is not merely hallucinating a scene, but rather, it is being influenced by an outside metronome. Now, that would be a scientifically-sound ground-breaking finding. And perhaps be so spooky we would all prefer to forget about it rather than contemplate its implications.[2]



Now, there is always the option to interpret all of the unusual phenomenal experiences on DMT with a scientific secular framework that excludes entities from other dimensions. At the Qualia Research Institute, the frameworks that we use to explain such unusual experiences involve what we call algorithmic reductions, namely, identifying a small set of data-structures and information-processing steps that when taken together are capable of generating the vast zoo of complex emergent effects. The advantage of this approach is two-fold. First, we avoid over-fitting by minimizing the information complexity of the model (few data structures and few operations is a vastly more parsimonious explanatory framework than ad-hoc spiritual or atomistic interpretations). And second, it allows us to generate predictions such as the possible existence of exotic phenomenal states that haven’t yet been reported in the literature. Indeed, verifying that its predictions are accurate is one way of validating an algorithmic reduction.

In the case of DMT, we have algorithmic reduction models that explain the unusual properties of space as well as their associated exotic phenomenal time. And while providing compelling explanations for the exotic space and time one can experience in such a state is foundational, we recognize that this is still a first step. I admit that such models still do not go far enough. We still need to explain the nature and unusual character of “entity contact” experiences. So what do we make of them?

The Brain as a Game Engine

Our best guess- for the time being- involves reformulating the nature of the state-space of consciousness to include a layer of “game parameters”. This was first brought up in the essay “Harmonic Society“:

Consider what happens when someone takes LSD. Most people expect that they will simply get to experience new sensations like brighter colors, tracers, or synesthesia. This is true to a point, for light doses. But on medium doses, in addition to exploring the state-space of sensory configurations, one also experiences new aesthetics, which this model would define as ways of organizing a lot of sensations in ways that feel right. More so, an aesthetic is also a way of delivering uninhibited sensations in a way that feels good at the level of the whole experience, from moment to moment. Most people have no clue that there is a vast space of possibilities here.

 

On higher doses, people are surprised to find an even more general way of exploring the state-space of consciousness. Namely, one instantiates alternate games. The DMT “vibe” that people report can be thought of as more than a “context switch”. It is, rather, a more radical change that we could describe as a “game switch”. The “Jester” that people talk about regarding DMT experiences is an archetype that the mind uses to signal the “rule violation” quality of the state. There is so much going on that one’s experience splits into multiple games at once trying to find some common ground, and this feeling of game-incompatibility feels very alien. A sort of anti-virus system in the mind is triggered at that point, and labels the inconsistency with a feeling of weirdness so that you know not to update your actions based on the (currently globally inconsistent) experience of multiple superimposed games. Rule violation through fast changes in implicit games of social status causes you to interpret what is going on as having extreme stakes. Interacting with DMT Aliens, Gods, Elves, etc. feels like the upper limit of potential social status transfer that your world simulation affords (like meeting a president or a king). The state-space of consciousness contains all of these alternate games and metagames, and we have not even begun to catalogue them.

 

Harmonic Society (3/4): Art as State-Space Exploration and Energy Parameter Modulation

In other words, taking DMT does not merely propel you to other regions of the state-space of possible sensory impressions, but it also grants you access to alternate aesthetics[3] and game setups. If you think of your brain not only as a sensory-processing tool, but in fact as a kind of high-level game engine, realizing that God and the Devil can be real in your experience shows that they are possible characters of the games your brain can render. In such a case, we will eventually find that the brain states that render DMT entities are, however exotic, still produced by combining the native resonant modes of one’s own nervous system. No need to invoke neuronal injection pulling from the etheric plane.

Of note is that such a “Game Engine” paradigm would go a long way in explaining unusual experiences such as Free-Wheeling Hallucinations where one becomes able to control almost all features of one’s experience with an incredible level of detail. Indeed we can describe a Free-Wheeling Hallucination state as having access to an experience editor, as illustrated in the Memory Facility Scene of Blade Runner 2049:

Unsurprisingly, we can anticipate that when one is given root access to the parameters of one’s own inner world-simulation, one is likely to focus on creating experiences entirely filled with enjoyable super-stimuli. Whether this involves sex-worlds or proofs of the existence of a benevolent God might be a function of what is it that one craves the most. The intense concern with theodicy and the nature of death while on psychedelic drugs might have something to do with having the ability to change the most essential parameters of one’s internal world simulation. After all, if “living in a world” where God exists and is loving is more enjoyable than the alternative, one’s own hedonic maximization algorithms would try to “realize that’s the truth” if given the option to forge evidence. The same could be going on with DMT entities, for a world in which DMT is an interdimensional portal technology is vastly more interesting (or at least dramatic) than the alternative.

In the end, studying DMT experiences do not need to involve actual entity contact to be of profound significance to the science of consciousness. If you think of your brain as a qualia machine engine, DMT is about the best (or second-best [4]) qualia fuel there is. There are vast regions of the state-space of consciousness that can only be accessed with DMT, many of which contain extremely computationally interesting qualia, and many others which contain intrinsically valuable states (aka. heaven worlds). If, on top of that, it also enables interdimensional beings to injection pull your brain harmonics, we could think of that as icing on the cake.



[1] Serious and Unserious Consciousness Researchers

On a tangential note, here is a quote I recently heard at a consciousness conference:

Thomas Metzinger, the famous and brilliant German neuroscientist and philosopher of mind*, was once asked at a conference presentation he was giving whether he had ever tried psychedelics. His response? “There are two kinds of consciousness researchers. There are the serious ones, and the unserious ones. The serious ones take advantage of all the tools at their disposal to crack this mystery. All I will say is that I am NOT an unserious consciousness researcher.”

*He is best known for being the writer of the books “Being No One” and “The Ego Tunnel“, friends with the Foundational Research Institute, a strong proponent of a variant of eliminativism about consciousness, and a negative utilitarian specializing in AI ethics.



[2] Implications

If the injection pulling experiment does reveal that DMT entities are indeed mind-independent sentient beings in alternate dimensions, then what?

We shall cross that bridge when we get there, but in the meantime, let me entertain you with a wild hypothesis: DMT Elves are us at a higher level of spiritual and psychological development. In such a case, we might want to revise Integral Theory’s levels to include DMT Elves. Expect Ken Wilber’s next book to contain the following:

Larval Stages of the Soul Before Ascension

1) Mythical, 2) Machiavellian, 3) Religious Traditional, 4) Scientific Secular, 5) Postmodern Multiculturalist, 6) Burner, 7) DMT Elf, 8) Full-Spectrum Supersentient Superintelligence, 9) Hedonium Plasma Wave, and finally 10) Pure Love.



[3] An open question for all my DMT-using readers: are DMT visuals more akin to Art Deco, or Art Nouveau?

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[4] On a Serious Note

My prediction is that the single most important tool to investigate consciousness is 5-MeO-DMT. It is probably the most important consciousness tool ever discovered. While I’ve seen serious consciousness researchers and academics admit in private that they have tried psychedelics, I almost never encounter people who have tried 5-MeO. I expect this to change over the course of the next decade as the word gets out that no, 5-MeO is not “yet another psychedelic” but it’s the “real deal” when it comes to disclosing profoundly insightful states of consciousness with implications for personal identity, ethics, the state-space of qualia, the nature of valence (i.e. harmony vs. dissonance), phenomenal time, causality, and the importance of quantum coherence for phenomenal binding. If you have explored this compound and would like to share your insights, please get in touch. We always welcome high-quality trip reports.



 

 

Self-transforming machine thought-forms.
Valued for their intrinsic qualia;
sometimes used for qualia computing.


Featured image source: Machinist Sculpture Chris Bathgate

Two Recent Presentations: (1) Hyperbolic Geometry of DMT Experiences, and (2) Harmonic Society

Here are two recent talks I gave. The first one is a talk about the Hyperbolic Geometry of DMT Experiences I gave at the Harvard Science of Psychedelics Club in mid-September (2019). And the second talk is about QRI‘s models of art, which took place in June (2019) at a QRI party in the Bay Area.


The Hyperbolic Geometry of DMT Experiences (@Harvard Science of Psychedelics Club)


Description

Andrés Gómez Emilsson from the Qualia Research Institute presents about the Hyperbolic Geometry of DMT Experiences.

At a high-level, this video presents an algorithmic reduction of DMT phenomenology which imports concepts from hyperbolic geometry and dynamic systems theory in order to explain the “weirder than weird” hallucinations one can have on this drug. Andrés describes what different levels of DMT intoxication feel like in light of a model in which experience has both variable geometric curvature and information content. The benefit of this model cashes out in a novel approach to design DMT experiences in order to maximize specific desired benefits.

See original article: The Hyperbolic Geometry of DMT Experiences: Symmetries, Sheets, and Saddled Scenes

And the Explain Like I’m 5 version: ELI5 “The Hyperbolic Geometry of DMT Experiences”

Presentation outline:

  • Thermometers of Experience
  • The Leaf Metaphor
  • Introduction to Hyperbolic Geometry
  • DMT Levels
  • Level 1: Threshold (& Symmetry Hotel)
  • Level 2: Chrysanthemum
  • Level 3: Magic Eye (& Crystal Worlds)
  • Level 4: Waiting Room
  • Level 5: Breakthrough
  • Level 6: Amnesia
  • Energy – Complexity Landscape
  • Dynamic Systems
  • Fixed Point
  • Limit Cycles
  • Chaos
  • Noise Driven Structures
  • Turbulence
  • Conclusion
  • Super-Shulgin Academy
  • Atman Retreat
  • Wrap-Up

About the speaker: Andrés studied Symbolic Systems at Stanford (and has a masters in Computational Psychology, also from Stanford). He has professional experience in data science engineering, machine learning, and affective science. His research at the Qualia Research Institute ranges from algorithm design, to psychedelic theory, to neurotechnology development, to mapping and studying the computational properties of consciousness. Andrés blogs at qualiacomputing.com.

The Qualia Research Institute (QRI) is a non-profit based in the Bay Area close to San Francisco which seeks to discover the computational properties of experience. QRI has a “full-stack approach” to the science of consciousness which incorporates philosophy of mind, neuroscience, and neurotechnology. For more information see: qualiaresearchinstitute.org

The Harvard Science of Psychedelics Club hosts events on psychedelic research, meditation, neuroscience, students sharing their own experiences, and much more.


Credits:

– Wallpaper group 632 rotating along each symmetry element – Nick Xu

– Many of the images are by Paul Nylander: http://bugman123.com/

– The Hyperbolic Honeycomb images and 3D prints are by Henry Segerman, who also has an awesome Youtube channel where he shows 3D printed math. We used his design to print the Honeycombs we were passing around during the lecture: https://www.youtube.com/user/henryseg

– Space-Time Dynamics in Video Feedback: Jim Crutchfield, Entropy Productions, Santa Cruz (1984): https://youtu.be/B4Kn3djJMCE

Many thanks to Andrew Zuckerman and Kenneth Shinozuka for helping organize this event. And thanks to David Pearce, Michael Johnson, Romeo Stevens, Quintin Frerichs, the anonymous trippers, and many others for making this work real.


And here are the slides: