Free-Wheeling Hallucinations

[at 12:40] Q: Is the content of our experience epistemological?

A: If you take the right combination of psychedelic substances* you can get yourself in a state which is a full free-wheeling hallucination, which looks every bit as real as this world, and yet you know it’s not real because of the crazy things that happen in that world. You can have direct conscious control of those objects. You can say “give me a table” and a table will appear right in front of you as real as a solid table. Now, the first time you have this experience you think “Oh My God! What is this? What’s going on?” And the most profoundly shocking thing about the experience is the complete and total absence of your own body at the center of the experience. So here you have a space, somewhat like this space you see in this room… but there’s nobody in it! And yet the space is crammed full of images that morph rapidly from one to another through all kinds of crazy contortions. And your sense of your own self is forced to migrate away from the body that’s no longer there and takes up residence in the space itself, and you become aware of the fact that there is this spherical theater of the mind in which images are generated by your mind, full three-dimensional solid-looking real images with color, and lightning, and shadow, and mirror image effects, and reflections, and refractions. Everything we see in the normal world, and yet obviously they are not images of the world, they are images that are generated inside the mind. And that there shows that the space of our experience is a representational space that’s capable of maintaining images, but that the images have no real external reality- unless they happened to be coupled to external events. And this is the distinction that many seers and thinkers have made between the imaging mechanism that’s capable of generating images, and the images that it generates.


* Which drug combinations produce free-wheeling hallucinations? We find a more in-depth description of the phenomenon in Lehar’s book The Grand Illusion. The type of drug combo reported to lead to free-wheeling hallucinations in this book involves mixing a dissociative (DXM, PCP, Ketamine) and a psychedelic or psychedelic-like substance (LSD, Mescaline, even THC). For example DXM + THC (marijuana) is the first combination reported to produce this effect. Later on Ketamine + LSD + THC is proposed as the most effective method to achieve this state.

Here is an excerpt from the book that discusses the phenomenon in detail (pgs. 63-70 and 109):

Around the time I was experimenting with ecstasy and LSD, I discovered a whole new class of drugs, the dissociative drugs. Unbeknownst to me at the time, my experiments with Nitrous Oxide had been my first foray into the dissociative realm. Perusing on the internet brought my attention to Dextromethorphan, or DXM, known in the drug world as “Robo”, because it is the active ingredient in Robitussin DM, the cough medicine. Following my education on the internet, I took my first Robo experience by slugging down a whole bottle of the sickly sweet Robitussin syrup, which I could only hold down for a while before it all came back up again. The result was a state of profound mental befuddlement. I really had no clue at all. I became very uncoordinated, and could only move slowly like a sloth, for fear of losing my balance and falling over. And my thoughts shrank down to a tiny trickle of one intense but simple thought at a time. It was only by accident that I discovered the unique power of Robo. I was lying on my bed, probably wondering why I was doing this to myself, when I noticed a peculiar phenomenon. When I closed my eyes, the world around me failed to disappear! There it was, bold as brass, right there before me in all its color and glory, while my eyelids were firmly closed! I blinked open, then closed again. No difference! My eyelids had become transparent! I could see right through them! What was actually happening was that my mind had made an image of the world before me, partly as a visual after-image, and partly by visual memory and perceptual filling-in, and it was presenting that image to me with eyes closed as if my eyes were still open! It was absolutely extraordinary! It was only on a later occasion, several years later, that I discovered that these hallucinations need not be boring copies of consensual reality, as had occurred in this case, but if you just ask for them to present something more interesting, they will happily oblige! In other words, Robo gives you the power to produce full free-wheeling hallucinations on demand! You can experience virtually anything you want, if you can just imagine it! Those of you who are familiar with the phenomenon of lucid dreaming, the ability to have startlingly real and vibrant dreams which can also be brought under voluntary control, already know of this wondrous capacity of the human mind, to build complete synthetic hallucinated worlds of visual experience every bit as vivid and apparently real as the waking world. If nothing else, this should clearly clinch the case for the World In Your Head.

On the internet I later read about robo parties where people would assemble in one room, consume Robo simultaneously, then they lie back and close their eyes and share a collective hallucination. For example they might agree in advance to take a trip to the moons of Mars. Then they all lie down and close their eyes, and their collective trip would begin. One will say “fasten your seat belts”, another will hit the launch button, a third might remark on the rumble of the rocket and the view of the sky out the viewport, and everything that they describe is hallucinated by everyone else simultaneously, although each in their own personal way, so they are literally sharing a single consensual experience, except this time totally de-coupled from objective external reality. The very existence or possibility of this capacity is very instructive of the principles behind human perception.

In my own solitary explorations of the dissociated state I put this imaging power to the test, with a combination of Robo and Marijuana. This time I had read about a chemical procedure by which one can separate the Robo from the Robitussin DM with an acid / base reduction process. I carefully followed the directions in my kitchen, and what emerged after a couple of hours of mixing and boiling, was a glob of clear goo at the bottom of my beaker. I tasted it, and it tasted like hell fire! It was inconsumable! So I stirred it up with some orange juice and slugged it all down. I immediately felt very very sick, and after no more than about a minute, it all came back up again, to my great relief. But the chemical had done its thing, and I was plunged into a state of the deepest mental confusion. I retreated to my tripping room and reclined on my recliner, took a few notes in my notebook, and recorded the time. The image of the clock, and everything else in the room, was double. Even with an effort of will, I could not fuse my binocular vision, so it became more easy and comfortable to just close my eyes. What followed was some number of hours of the wildest mental confusion, with senseless whirling images tumbling through my mind, one following the next in completely senseless procession. I just let it go and went for the ride, having lost all sense of who or even what I was, or where I was located. All that existed for me was those chaotic tumbling patterns.

[…]

In any case, I “awoke” the next morning in a very gray and colorless foggy space with little in the way of mental images, just a gray sense of being trapped within the vast cavern of my mind. I opened my eyes to a double-image world, and found the pipe thoughtfully pre-loaded with marijuana that I had left for myself, along with the clock and notepad, before launching into the experience the day before. And sure enough, consistent with my new theory, after smoking the pipe, I closed my eyes and found that the internal world was now splashed with color and light and all kinds of interesting shapes and patterns. I had arrived in the state I had been targeting all along.

Once I realized that I was in the free-wheeling hallucination stage, I took a look at the experience. Where was my body? I was in a space somewhat like the last room I remembered being in, but I had no body! Or did I? When I looked down at my hands, (with eyes actually closed) there they were, floating in space, disconnected from anything else. And the rest of my body was just gone! Or was it? When I asked myself about it, there it was! Or I could make it disappear again at will! My choice! I was like God who can think any thought, and it becomes reality. So I thought to myself “let there be a table”, and there was a table! Right there in front of me! A rectangular top, four legs, aspect ratio about 1:2, just your typical canonical table. And I could rotate it in my mind’s eye to see it from any angle I chose, and I could translate, rotate, and zoom my viewpoint by just wishing it. I could even turn my viewpoint upside-down. I tried it! And when I zoomed in to examine the table closer I discovered a strange thing. If I did not bother to imagine a body for myself, then I had a disembodied experience, like the view from an eyeball floating in empty space. I could see a view from a point, but there was no body or self at that point. And in this disembodied state there was no longer an objective sense of scale. When I zoomed in to take a closer look at the table there was no distinction between my looking from closer, and the table simply zooming to larger size. Zooming in on the table was at the same time shrinking down to the size of an ant. This gave direct meaning to Empedocles’s dictum that man is the measure of all things.

But there were limits to what I was able to image. For example I tried to fulfill one of my long time fantasies, and fly a Spitfire in aerial combat in the Battle of Britain. “Let there be a spitfire cockpit around me”, I commanded, and there it was, with a view of the English countryside from 20,000 feet. But the picture was not very good. I could only see one instrument at a time on the panel, and even that only with an effort, and the view of the world around me was very sketchy and simplistic, so I gave it up after a while. I guess there are limits to the power of imagination in the dissociated state. It is extraordinarily difficult to keep one’s head in such a dissociated state. The free-wheeling hallucination stage follows only after a period of such profound confusion and dissociation that no coherent pictures can form, there is just a wild roller-coaster ride of one fantastical vision after another in such a nonsensical sequence as to make your head spin. When things settle down a bit, and your experience settles into a more stable, coherent state, it is hard to remember that this journey was taken for a purpose, and that the scientific psychonaut should remember to observe and remember as much as he can. The experience is generally a chaotic blur, with little flashes of imagery that are later recalled piecemeal. For example I remember seeing a head, in 3-D right before me, but it was flickering and flashing at a truly blinding rate between millions of variations, a black face, a white face, a man, a woman, an ape, an android, but flashing so fast between these countless alternatives like fanning rapidly through a picture book with your thumb. I found it extraordinary that my mind was capable of such rapid switching of imagery, especially considering the fact that the mind is slowed considerably by the effects of dissociative drugs, and that was probably the only reason that I could distinguish the fleeting individual heads at all. Under more normal consciousness the many heads blur into one general head of indefinite features, the general concept of head that applies to all heads, and thus to none individually. In retrospect, after much contemplation of this and other similar experiences, I came to hypothesize that I was seeing the method by which the brain expresses the general concept, which it does apparently in a very literal way, as a kind of probabilistic superposition of mutually inconsistent alternatives through which it cycles at a blinding speed. This is what your visual system does in a flash when a new face appears, before settling on the one face recreated from memory that best fits the sensory evidence before us. This was a profoundly moving discovery.

The dissociative state does more than just dissociate your experience from the external world, creating a solipsistic inner experience, but it also dissociates one brain area from another, causing a mental fragmentation in which one no longer feels like a single individual, but as a kind of fragmented collective consciousness almost like a multiple-personality syndrome, or a cacophony of asynchronous “group thought”. The most direct and obvious manifestation of this strong dissociation was seen in vision turning double, as also happens when one is profoundly drunk. It just becomes too great an effort to keep the two eyes fused, so one tends to relax and just let the world turn double, each eye ignoring the experience of the other, and thus, it is normally more relaxing and less disturbing to simply close your eyes, and in the dissociated state this does nothing to reduce the vividness or clarity of the experience. Thoughts also dissociate from each other, allowing one part of your mind to think one thing, while another part thinks something completely different. Your mind becomes a cacophony of discordant voices, you lose your sense of being a single self. This also was a fascinating experience with profound philosophical implications.

There is a strange sense of space that takes over as your world of experience becomes dissociated, as your perceived body fragments into a million pieces and dissolves seamlessly into the surrounding world of non-self, or perhaps it is more accurate to say that the self expands outward to encompass the whole world of your experience. Your self is transformed from a central body-shaped object, to a larger spatial void that is just crammed full of images madly morphing from one pattern to the next. This world is your all, it is the screen that defines the maximum extent of your possible experience, just as a television screen, with its glowing colored dots, defines the full range of all possible images that can be expressed in that gamut of colors. And during the free-wheeling hallucination stage, I would experience a succession from one moving experience to the next, from Egyptian pyramids in a desert, to the mountains of Mars, to people, faces, creatures, concepts, and wild pattens in an endless state of flux. It is one thing to read about these experiences as happening to someone else, but it is quite another to “be” those endless visions, and to have them be as real to you as any experience in the real world!

I came to call this phenomenon the “egg world”, a roughly ellipsoidal volume of space stretching to often dark shadowy and indistinct limits, like the dome of the sky matched by the bowl of an inverted sky, but with a curious missing hemifield back behind what would have been behind my head, a volumetric space in which the images appear, morphing from one interpretation to the next, like a surrealistic painting by Dali. In fact, the radical transformation of one object to something completely different, was typical of the visual transformations, they tended to shift abruptly like one of those Gestalt illusions where a young lady is transformed into an old hag, and back again. In this profound state of intoxication I lost all sense of the distinction between the world itself and the experience of it in my mind. I got the sense that I was directly experiencing the cataclysmic transformation of the universe, or at least the only universe of which I was aware, and that whole universe was exploding into senseless fragments. I felt I was witnessing the cataclysmic birth or death of the entire universe, witnessed not by viewing from the outside, but by being the universe undergoing those cataclysmic events. There was nothing else beyond myself that entered into my awareness, I was isolated in a kind of “brain in a vat” solipsistic experience disconnected from external reality.

And yet at the same time I had a sense that my universe was finite and bounded, delimited by the outer shell of the egg-like space, a surface whose distance was indefinite or fuzzy, or changeable, not unlike the space you see before you with eyes closed, or in pitch darkness, and the dimensions of that space seemed to depend on what was being imaged in that space. I had a claustrophobic sensation of being trapped within the confines of this egg-shaped world, and in that thought was embodied the notion of the possible existence of something else beyond, of the great infinite blackness of non-experience beyond the limits of my experienced world.

And with that thought, there came another, which I found even more moving still. With that thought came a thought, why do I have to be trapped within my own self? Why can’t this beautiful energetic spirit that is me, escape the confines of my brain, and go out into the external world? Not as a supernatural spirit, I don’t believe in those. But as a resonance in some kind of resonator built for that purpose, that operates on the same essential principles as the resonance in our brain. Why don’t we build machines that have the same power of dynamic image generation as our brain, and thus, create consciousness beyond the biological mind? And if we can create resonators that replicate the principle of the human brain, we can then interconnect them in a global network, where the images in the various resonators would be coupled with each other so as to produce a single emergent global mind, distributed across all the resonators in the network. It is hard to express the profoundly moving nature of that thought. This was the philosophy of experience seen in a completely different light.

There was another aspect of the dissociated psychedelic experience that impressed itself on me, and that was the sound that I heard. Although I tended not to notice unless I attended to it deliberately, there was a strange and constant sound in the background during all these experiences, and that sound could be described as the thrumming of some great machine, or the drone of enormous deep organ pipes that vibrated to the core of my soul. There was a kind of “chugga chugga chugga” or “thumpa thumpa thumpa” sound, but that was only one component. On top of that were higher pitched and faster cycling sounds all the way to the highest audible tone, and these sounds were rich and deep and periodic and chaotic, all at the same time, impossible to describe. I came to believe that this was the sound that my brain makes when it is thinking. This is the sound of thought.

[…]

Ketamine marked for me the final shattering of the last vestiges of the naïve illusion that what we are seeing in experience is the world itself. After you have lived through as many free-wheeling hallucinations as I have, you realize that your mind is first and foremost, a magnificent three-dimensional holographic image projection mechanism, capable of rendering some truly awesome experienced scenes, with incredible capacities for generating texture, patterns, shapes, transparency, color, light and shadow, multiple illumination, radiance or self-illuminance, mirror reflections, and refraction as through water or glass. Our visual mind works like a modern ray-tracing algorithm that creates synthetic scenes using fractal algorithms complete with illumination and shadow, except it is capable of generating the most complex scenes in a fraction of a second, and hundreds of these images per second! Once you have seen how vivid and clear and complex a world your mind is capable of fabricating in an instant of time, you must acknowledge both a deep appreciation for the outstanding capacity of the brain to pull off that stunt, and at the same time, a deep awe at the thought of the real world itself, beyond our experience, of which the world of experience is no more than a cartoon caricature over-simplification.



It is worth complementing Lehar’s report with the findings of another lucid psychonaut, James L. Kent of Psychedelic Information Theory. He also identifies the “psychedelic + dissociative” combination as an area of special interest for studying hallucinations. That said, he also points out that if one takes this combo in conjunction with an acetylcholine promoter of some sort the experience can easily become overwhelming and uncontrollable (crossing the boundary between fun and free-wheeling to unpleasantly chaotic and out of control; cf. criticality):

The ACh promotion of dreaming and REM has been demonstrated in animal research, but only subjectively reported and presumed in humans. Subjective reports of combining both the dissociative ketamine and the psychedelic LSD with pre-doses of galantamine and choline (both acetylcholine promoters) indicates that ACh promoters facilitate emotionally intense eidetic hallucinations, sometimes uncomfortable or unpleasant in nature, emerging beyond the subject’s capacity to control. This demonstrates that the production of eidetic imagery in response to ACh modulation is a spontaneous and automatic function of memory consolidation that cannot be easily controlled by the will or intent of the subject. The spontaneous production of salient eidetic memory makes psychedelics a useful tool in psychotherapy, but the uncontrollable flood of eidetic imagery may not always be pleasant for the subject. States of intense eidetic hallucination may be associated with memory regression, imprinting, reconsolidation, and neuroplasticity.

Psychedelic Information Theory: Shamanism in the Age of Reason (pg. 94)


As they say in my hometown: It’s all fun and games until someone becomes a globular cluster of arborized realities. Don’t overdo the acetylcholine.

Lucid LSD Trip Report from an Anonymous Reader

Writer: Anonymous (here substituted as “Bill”)

Dose: 2 blotters

I remember at one point feeling and saying that I was on the “sandy beaches of time.” Normally there are story arcs to events. There’s peak arousal and closure. But the hoffman [“LSD blotter”] was sustained arousal. In an expected upbeat I found a downbeat. All downbeats. So I found myself with extra moments unexpectedly. Moments that normally would have been blank or dim transitions were just as full as the moments they connected. The idea of the “sandy beaches of time” came from the feeling of rolling around in the sand on the inclines. Imagine you’re floating in water and then you wash on shore. Then you’re on the sand. That’s a feeling of unexpected support. You’re lying passively and find yourself on solid ground somehow. That’s how I felt that I found myself (without trying or initiating a thought) supported unexpectedly in additional moments. This reminds me of the experience I had on a stronger dose in 2016 (same number of blotters but higher potency due to freshness) where I always felt “in the middle of my thought.” It’s like there’s a moment of height and openness at the peak of the thought where you expand open to figure out how you’re going to fit together the structural pieces of the highest level of organization of the thought. But I was continually in the middle of the thought and never finishing a thought, I felt. I tried a lot harder to have complete well formed thoughts back then too, so the experience would have been more notable. In general this time I was least excited or interested at all. Quite passive and peaceful, but not exploring with great energy or amusement. It was a lower dose. I thought it was going to be difficult and possibly be my first bad trip, but when I did them I saw as always that psychedelics are nice to me and weed is the only one who occasionally gets medieval. When I figure out my van and living situation I will definitely seek out more hoffmans and things like it, because they have a certain potential to make my mind work better and they don’t seem to make me insane at all. On weed I can picture some bad day it getting me into a fetal position, but on psychedelics I have a relaxed “power pose.”

I also slightly expanded my sense of unifying with the perceptual (and otherwise conceived/imagined) environment. I’m putting on equal footing (there’s that equal footing theme again… In an article (link) the author used the phrase on “equal footing” once.  I had an idea to explain the equal footing phenomenon but I forget what it was). I feel like my implicit understanding of “merge your awareness with the world around you” increased and so I didn’t have to try so hard to figure it out. At this point I started to reflect on the kind of spiritual poverty of the spiritual ideas and theories I had and would often think about. The ideas I have often come from a dim dull state of mind. Anyway the merging came at the same time as understanding objects on their own terms. So rather than forcing a single texture onto two objects to see them both, I would see both objects with their own unique shapes and the only thing bridging them together was my awareness. That felt like the cubism people talk about in psychedelics (by the way Brahms is notoriously full of time distortions and musical cubism and disintegrations. The very long lines and irregular rhythms (implying a much lengthier process to “resolve,” i.e., achieve a full round of symmetry) are like the decreased decay of stuff in the mindstream. You can use sentences, words, sounds, symbols in a way that sustain moments of that openness, the middle-of-the-thought, and use sleight of hand to keep it from compensating or closing back down.). So I’d put on equal footing perceptions and all the notions I had which would be replaced by syntheses. Like I’d see a plane out the window and have a notion of the distance I was from it and then the notion of the angle of the distance line on my body and the plane, maybe picturing the underside of the plane and then the point of view from the plane looking back down, and I thought these images were all valid, and with the cubism going on it seemed to put the plane and the skyspace relationship to me on equal footing as myself, so I would see and not identify with my physical body and it’s vantage point and I would begin to get a sense of omniscience. Normally I’d reject this and say, “Well, look, we can take the pieces of the collage and infer that there’s only one body with eyes who can see and a brain that can think… it’s not like the plane actually sees or thinks” and yet I was going beyond that somehow. The panpsychism I’ve long subscribed to is like particulate panpsychism. It’s just like molecules and atoms have basic building blocks of complicated mechanical chemical processes, likewise simple consciousness properties of the oxygen atom and the carbon atom are modified by complex activities. However, the way I always thought of it wasn’t very smart. It wasn’t distributed consciousness at all. Nor did the consciousnesses of particles grow or interact or form “consciousness molecules” out of consciousness atoms. It was only the ability of surrounding forces to dance upon a carbon atom’s surface that I could imagine some experience arising. As for the human state—there are billions of consciousnesses and you just happen to be the one seeing this or hearing that or having the feeling of talking. In fact, all these examples of phenomenal experience would be vastly too complicated. But it’s no problem when you don’t believe in binding to suppose that I’m not a single person who talks and hears single sounds, but I’m an army of tiny mind particles that contribute their own tiny dust threads to experience… an experience that remains unbound and separate from all the other threads. So something like mind dust.

The cubism, by the way, was like dissociation, except that, like with the sandy beaches of time rushing in to provide an unexpected moment of support, there was always some unexpected maximally abstract unity support rushing in to bridge the disperate cubist pieces. That bridge was found in ongoing openness to find out. It was like an exercise in faith, and, in turn trust and compassion.

Anyway, that’s one kind of panpsychism. Another kind is nihilistic. Something about my coefficients was altered. Something normally was disproportional in my approach to panpsychism. Something similarly was out of place in the approach to open individualism. Well, the hoffman seemed to tune me a bit and adjust the amount of belief and nihilism and so on I was going into it with to give me a fuller experience. It turns out that what I see as “taking at face value” is actually an important state of openness. One doesn’t truly take it at face value because one isn’t ever pretending to have complete knowledge, but one does take something without devoting so much resource to reconceiving it in order to conform to one’s beliefs. The hoffman experience was generally very in favor of bottom up mindfulness. Let go of socially motivated reasoning and imaginary conversations trying to prove yourself to ignorant people with no imaginations who want to ruin everything good… just put your energy into understanding something with openness and then you’ll see it. I got higher understandings or understandings I realized I otherwise wouldn’t get.

The experience really gave me a strong sense of the doom of my life while at the same time making me light hearted about it and trying to show me around. Normally I’m scared that a psychedelic is going to be like weed and be scary, but it never is. In fact the hoffman took me around my room to see that in some areas where there was some mess or something that I projected an ugly identity onto (like I see my shoes and the first thing I think is, “That’s asperger’s shoes. Those are the shoes someone with asperger’s wears.” So I have my social “identity disturbance” imbued into virtually all the objects around me. Any object that signifies someone else in my life is imbued with boogeymen and gremlins of the relationship I have with that person). I’m oppressed by my room and the needless flavoring of everything with stigma and shame… it’s so comprehensive that I’ve lost the sensitivity to it. It’s like a fish in water, I’m drowning in stigma to the point that I take it for granted and no longer realize there’s any other way of being. So the hoffman tried to show me around my room and show me there aren’t any boogey man and reconnect me to the personality I do have which isn’t aspergery and is fine and contradicts the stigmas. Every time I look in the mirror I see someone more attractive than I expected to see. I think this started in middle school. I always always always underestimate my appearance by quite a bit. And I load my self image with all those bad stigmas. Going to the mirror is like a reality check, but it’s worn out because I’m largely desensitized to it. But the hoffman helped me see that being aspergery or any other stigma was an unnecessary self-fulfilling trap I didn’t have to go down because I did have… I was in good standing and nothing meant I had to be aspergers. My posture my voice my skin etc.., all was fine.

But the hoffman did go over my life. I expected it would attack me about my relationship with my family (which I stigmatize myself for… “I must be some kind of deranged monster” is a load I begin every thought on the matter with) and turn me vegan, but it’s never what you expect. It wasn’t a fear based assault but it was really sane and reasonable. It gave me a sense of the trap I’m in. I ordinarily only feel one part of the trap at once, like I’m in a maze going from one dead end to another. But the hoffman gave me a sense of all the traps of my life I’m in at once. Yet I was lighthearted and amused and smiling about it. I was ego dead but I didn’t even know it. It’s like my ego left without making a sound. Another thing is that it isn’t necessarily key to have no ego, but it is key to be in the moment which is often conflated with having no ego. Like if you’re alone walking and having an inner monologue conversation, that’s probably being lost in thought having some imaginary future conversation and that exemplifies the problems and life-of-it’s-own of the ego. But it actually could be that one is checking into the present moment continuously and one is having that conversation for the nobody, for the consciousness. After all, the consciousness divided and packaged into different points of view and bodies in an audience is the same as the consciousness you have, so why not have the conversation before it? I used to regiment being in the moment, a certain grid of checkpoints of checking in. But that top-down systematic way of being mindful doesn’t work because I find shortcuts and seem to be beyond the age where I can keep going back to the beginner’s mind in a subject and question everything I know to the point where I am not allowed those shortcuts. Further those shortcuts are easy to take without knowing it. They masquerade as true mindfulness. So an informal bottom up spontaneous not regimented continuous mindfulness is important. I like the short ego stories mentioned… (to be continued… must use bathroom now)

I like the idea of short duration egos/stories Mike Johnson mentioned in his recent meditation article. I used to have long systematic stories with regimented moderately high frequency check ins with the present moment proportional to what I used to call “salience essentialism” (a silly name, but the idea of making some element of information that’s only found in a state of lots of reflection and skepticism and metacognitions essential). But, as I said, I can’t do that regimentation anymore, so I’m going with Mike Johnson’s idea of short egos linked together. To have short ego stories that remain close to the present it’s key not only to bring a story to a natural end soon but also to not linger on that ending. If you linger on that ending rather than immediately continuing the moment, keep it rolling in a new moment, then you end up just getting lost in a nothingness epilogue to the story. Useless. You can’t end and then stop with nothing to continue with. So key to keeping short ego stories is also continually making them. Always be shedding light on the situation (keep no secrets. The ego performer has no secrets to keep as the actor. Continually to unravel it in any situation it finds itself. Don’t worry about nullifying a previous performance…because the previous performance was never meant to fool you as complete reality. Hold onto no pretense, but continue to act while shedding light always. A dance without deceit.)

Rather than being mindful to grasp the moment, to pas a yes/no test, I be mindful anew each time. Every time I be mindful is a new way of being mindful, and it’s about quickly jumping to the moment. When you’re really mindful like this listening to Beethoven’s cello sonata, you can’t tell if it’s you that’s singing or the cello. It feels like your own mind almost. I used to be a yes/no tester. I would have a preconceived idea of reality I strove for. But now I’m not doing that. I’m letting go of all my notions and quickly coming to the moment with openness.

One more word on the cubism thing. It’s related very much, I think, to the feeling of open individualism as well as the sandy beaches of time thing because each item has with it it’s own competing structure. Normally we resolve things into one system, but this cubism takes different elements on-their-own-terms, which means there are terms and structures and systems and orientations attached to them. In these systems are simulated the ego and its orientation to things. It’s like when you have some words and are deciding what sentence to make of them you ordinarily subordinate certain words to other words (the main verb being at the highest level of organization), but instead this cubism would have competing sentences for different words. It wouldn’t force the collapse of one structure or system for the other. Likewise the feeling of always being in the middle of one’s thought (or the sandy beaches of time) is like the noncollapse of the thought structure. There are many overlapping thoughts, all of them in the middle, rather than one thought with a start and a finish spanning several moments. You see? I think a similar thing can explain the proliferation of selfhood in objects in one’s perceptual/imagined environment. You go beyond your ordinary selfhood sense structure and see no problem attaching it to multiple things, like anthropomorphizing things with your sense of orientation and first person perspective. This gives rise to a sense of perspective that is beyond seeing and hearing and all the ordinary things. Yet what is it? Alas, perspective as a concept is only as advanced as the abstraction of perceptions and imaginations and so on, so we don’t actually have a more advanced concept of perception/perspective-having. What we have is the abstraction that’s forced upon us by the cubism and multiplication of competing perspective-having structures attached to different objects. All we know is that whatever it is must go beyond any individual object and is seen only when you’re continually opening up to the idea by watching the cubism unfold. So it’s easy to understand how this is all just a conceptual trick of the mind, but it has a very good way of taking everything you know and all your beliefs and spinning those into the picture to convince you of something beyond all that still. And I really do like to believe the idea of a perspective that transcends my human situated perspective of sense organs and a center of imaginations. I’d like the floating above everything and seeing the symphony. I see how MC Escher pictures are very evocative here, because you have competing “structures” or competing whatevers…  competing resolutions. MC Escher is a form of cubism in this way.

Another thing I notice is a decrease in bad compulsions. Generally psychedelics relieve anxiety and obsessions and stuff like that. I have this nasty habit of looking at attractive people and getting a pang of pain and loneliness and stuff. My work involves me being on social media all day long, so I often see a lot of attractive people and it’s just a pang of badness. But fighting with the compulsion is no good either. Flee it. I’ve got to stop correcting past mistakes. Short ego story. Don’t go down one road and then smack your forehead and then reverse and go back down another road. Nobody wants to see you back up. It’s not valuable. You’re not submitting or apologizing to anyone. Once you go down one road simply poof out of existence and then poof back into existence on the right road. No ego story of grinding corrections and punishments and obstacles. Just skip ahead to the right spot the moment you notice a better spot. Ordinarily seeing or hearing attractive people makes me tense up and go ouch and feel a dose of desperation and so on. This time I’m not doing that. I find that I’m lucky that I haven’t had that and a state of not clinging and so on is naturally here (I’m not anxiously monitoring my clinging level). I think it’s good to just zip to the right moment, the right thought and not spend time wrestling with the thing trying to undo it explicitly. Learn the habit of bypassing it, not reversing it. Don’t even expedite reversal. There should be no struggle to correct anything. Rather just jump freely to a better state of mind. But that’s easier said than done. I think it’s very hard to see the possibility of freedom in the present when faced with very strong recurrent thoughts or states of mind that one doesn’t want. It feels like the only hope of getting out of there is by contending with it, reversing it. But I’m suggesting that actually one can unlearn ever going down the wrong path in the first place (as opposed to learning to make the mistake and then the correction) and that is found in the present, the elusive present we overlook (or underlook). In fact, the present moment isn’t known to you yet while you’re still trying to struggle to escape the undesirable thought pattern. Trust that it will show you the way and open up to you as you open up to it. It will progressively open up, and you’ll say, “Oh, I see now.” 

So short stories are good, being in the moment is good. The intentional object is particularly tyrannical (ref) when it lives in a long story. Short stories can still have intentional objects. Things can have purposes, there can be a point, but the point should be found in the present (or the very very near future). When you find yourself having imaginary conversations for the future, then quickly start speaking that to the present. Whom are you talking to? Nobody. The nobody of the now (or yourself, or the non-people of the now) is a perfectly interesting audience.  You have within your consciousness basically what any audience can actually supply anyway. Consciousness differentiated through filters of points of view and personality and so on is only just the same as what you have in your “solitary” conversation.

Well anyway, I found myself having a bit of a love for the present. I like knowing that fulfillment is found in the present. It is beautiful and wholesome. I like not being chained to anxieties and compulsions. I like the spontaneousness of the higher rate of mindfulness. I don’t normally have so much mindfulness and trying with much effort to be mindful backfires. As explained above about reversing mistakes, today I was quickly and without making a fuss finding myself snapping back into the present. Rather than trying to make an ordeal of an error report trying to diagnose the lapse in mindfulness and see to it that it doesn’t happen again, I let go of that controlling and just join the present moment “ready to rock” as [person] from [previous job] would put it.

Here’s part of the trip report. I wrote the other half of it in a paper notebook:

5:10PM I recorded everything earlier in a notebook.

Wow so much easier to type fast. Anyway I see how the ego and the self, I created a dark scary world of doubt and fear and shame for this Bill character. It’s just a character. Bring as many emotional resolutions as possible to make the story have as happy an ending as can be, but ultimately just don’t forget it’s all fiction.

And I guess that’s key. The fears of the hellishness of being a “bad human” and so on…all fictions of the Bill story in the world, in consensus reality. Make the story look nice, but see through it. It’s just a story for some TV viewer. I’m so predictable, what I’m paranoid about, what my hang ups are, etc… How the grass is greener on the other side of being social.

But this trip, rather than dipping me in guilt and attacking me with my own problems is actually more like a refresher on how these places aren’t full of boogeymen like I think they are, and if I just realized this I’d have a better day. But ultimately the desperateness and the loneliness and so on…gosh what a drag. On and on and on being upset about my life. I cultivate a sense of loss before fulfilling it. I should instead not have any needs and just pursue excitement… It’s interesting to think about whether you can get anywhere in life or have a very interesting time without those needs and voids held open by fear.

5:19PM I think I watch Minecraft playthroughs as a surrogate for socializing. Now without getting emotional or caught up in the Bill story, let’s just assess whether this is necessary.

5:25PM I’m listening to music. I’m admiring the majesty of some things in it. CPE bach. Just like Huxley said about my nonself being the non self of that chair leg, I identify as a non self with the non self of the grand music at points. Anyway, I notice how a lot of my enjoyment of music is really grinding and unpleasant. Forceful and full of pain like fighting through wounds, forcing your way through barbed wire. It’s senseless, isn’t it? If I can control it and enjoy music without this forceful stuff, this suffering forcefulness and longing and neediness and narrowness.

5:30PM Those headphones cause such misery. I get lost in those things. I’m getting a bit morbid, aren’t I? I’m not coming down but I’m tired and maybe my blood sugar is lower or something.

9:51PM Watched the Terence McKenna in Prague with Ram Das and Shulgin and others (link 1, link 2). Fascinating. Then I listened to this I noticed how this time I did acid my mind didn’t expand very much at all. I feel old and like my brain is stuck in certain ways of seeing things. I do have a gentle calling to feel myself situated in terms of nature and evolution and the mystery of the universe…I just want to see the open night sky like our ancestors did, but not clouded by all these paved roads and jobs and clocks and so on. Missing the moment for some future goal, measured by time and streets and so on. I liked what Watts said about playing a musical instrument for the enjoyment of music and not to do secondary things like make money or impress an audience. Now one could say that their goal is to impress audiences and so one isn’t “playing music” but one is “impressing audiences” and happening to play music. But I like the idea of only playing music in an innocent way because of the pleasure the noise gives. Unlocking the song by learning the music is rewarded by the music as it comes along. Not the prospect of performing or this becoming a dance of your ego or something. That’s kind of the problem. At least not living acts for the present well enough. That’s what I meant a couple weeks ago about having present moment self goals. Have goals for the moment. Don’t do stuff for later. The goal shouldn’t be set on some fulfillment of something later on. Why? Because people who say things like that have broken heads and my head is broken so I say stuff like that. Anyway, when I play music it should be to produce sound. When I try to get a self image, a social ego, a sense of my social personality, it shouldn’t be aimed at a future date. I should be genuine where I am, even if I’m alone. That is the moment. When it happens, it isn’t practice for some future performance. I’m not scripting. Rather, that is it. That was the moment to make the joke or be clever or do something. If I’m alone, that’s who I do it for. I do it for myself and nobody. I don’t do it for anybody, at least nobody to be abstracted and conceived in a later date. What happens happens then…what happens in the moment stays in the moment. Right now, who am I journaling with? Whom am I talking to? Wow, I can’t even believe I’ve got the depth to question that. Above I mentioned how not expanded my mind felt. Well I’m not very reflective, and the fact I just brought up the question who I am journaling for shows that thing. A lot of life has been lived in these journals. Some good, a lot bad. I can imagine myself throwing my journals away. I can imagine my laptop getting stolen or destroyed or lost. I no longer am hoarding up notes on philosophy projects. So what is this all for? Well, it’s all for itself. And right now it feels better. This feels like a good use of my time and a legitimate experience of living. Nothing lacks. I don’t need to add on some need to escape here and strive for a better place. Apples and oranges. This is adequate in itself. What I do, I must enjoy doing for the sake of itself. I don’t read books to build a vocabulary and a wit so I can talk to people. I have to enjoy reading the books and having that vocabulary and wit as the reader. Not for some future moment. The journey of a book isn’t an overture to something else. It is the journey. I need really to start becoming intrinsically motivated by everything I do, see things as ends in themselves. Really end. Not mindfulness to some other place. I make this mistake all the time. I think of the future now, of the future present moment mindfulness state. I’ve got to enjoy the mindfulness I already have before I can progress further…or rather before it can progress to unfold and intensify. I have to appreciate the experience of education I’m getting by reading a book, raw education however unglamorous and rudimentary, before my education can grow and intensify.

Sunk cost is big when trying to improve yourself (referring back to Alan Watts talk there). If I haven’t already implemented these notes about living in the present moment, then why do I think I can? Seems like the game has run stale. I’ve been narrowly focused and in sunk cost and escapism and I need to just let go of the outcome and step back and observe. Just like what I said about the stand-up comedian’s ego filtering out the amount of feedback based on how massively they’d have to renovate their act—they’re unwilling to open themselves up to just assess what’s wrong and fix it because they’re trying to open up to a small amount, one repair guy and see what he says and see if he recommends a follow up repair guy when he can’t figure it out, and then two slightly more in-depth expert repair guys come by and so on….why is this progression of repairmen economical? It is if you have no idea what’s wrong with your electricity in your house, but if you are a standup comedian and your ability to correct your act depends on your ability to recognize what’s wrong with it and you have access to that consultation, why limit yourself by peeking through a half closed eye? Why not just open up and see the whole situation? You won’t waste time…oh so much time you’ll spend fighting your way back up from the later stage repair men to earlier repair men…correcting later stage specific advanced diagnoses but still something’s wrong but it’s simpler than before. Just always wrestling with the errors in your performance trying to keep them in the simple no biggie zone rather than in the serious fail zone. But if only you were willing to open your eyes fully to see the true extent of the problems, then you could fix them all.

10:30PM Down with an edible. Wow, surprised how powerful the acid still is. Let’s see I took one at 12:33PM and the other at 1:49PM. Well, and I just took an edible. A tinge of regret because it’ll dull and otherwise contaminate the acid, but I’m getting tired so it wasn’t like I was going to get much out of it anyway. Alas, I’m still looking for gold to fill my notebooks for for later reading. I still take notes for the future. I should see notes as what they really are, which is just prosthetics for the experience of narratives in the present moment. Nothing more. (And I’m often blind to that possibility! I’m blind to the potential of the present! I only think in terms of future stuff. I just overlook the present.)

10:36 Wow that Alan Watts talk though. I know I always can’t help but put in my disclaimers. I don’t even feel like going through the various examples of why I have critical reasoning bla bla bla (don’t think of me as a stupid sheep). Just how helpless I seem to be in my current mode of doing things to get myself to live in the present and for the present. I don’t make decisions. I don’t decide what meanings my words have. I rather sit there passively waiting for the right words to come and fill in. I could do with some asserting myself more. But when the moment is right, when it gives energy rather than drains.

And rather than striving for an answer for a theory about consciousness or something or reality or whatever crazy… that is so rewarding that it can be done for itself in the moment. Think about consciousness. The mystery of the ever elusive background. The unknown is stimulating. It is exciting. Seeing the implications of the unknown and questioning old frameworks is enjoyable. It just is. 🙂

11:30PM Just took my second edible. (Saw: Alan Watts – Nature of God)

12:31AM Only do things for the now. Don’t solve problems for the future. Propose solutions for the future in the now. It’s a present act. You’re just exercising talking and proposing and speculating recreationally for the present. You ‘re not putting your will into the future. And the idea I have is that the bleakness of my life is in my head. Living in a van can be positive. I can have a happier social life. But doubts just feed. They’re demonic. They love sadness like heroin. They love to feed on the anxieties about not being able to make friends, of how poor my track record has been, how my life used to be in my control and going in a direction has now fallen so dramatically in a different way….The doubt tempts you. The decisions stop being made in the present moment. IT says “Hold on now. Think about this…” as it proceeds, foot in the door, to tempt you to sadness and doubt, as if there’s some social reward for having a sufficiently pessimistic view.

A Non-Circular Solution to the Measurement Problem: If the Superposition Principle is the Bedrock of Quantum Mechanics Why Do We Experience Definite Outcomes?

Source: Quora question – “Scientifically speaking, how serious is the measurement problem concerning the validity of the various interpretations in quantum mechanics?


David Pearce responds [emphasis mine]:

It’s serious. Science should be empirically adequate. Quantum mechanics is the bedrock of science. The superposition principle is the bedrock of quantum mechanics. So why don’t we ever experience superpositions? Why do experiments have definite outcomes? “Schrödinger’s cat” isn’t just a thought-experiment. The experiment can be done today. If quantum mechanics is complete, then microscopic superpositions should rapidly be amplified via quantum entanglement into the macroscopic realm of everyday life.

Copenhagenists are explicit. The lesson of quantum mechanics is that we must abandon realism about the micro-world. But Schrödinger’s cat can’t be quarantined. The regress spirals without end. If quantum mechanics is complete, the lesson of Schrödinger’s cat is that if one abandons realism about a micro-world, then one must abandon realism about a macro-world too. The existence of an objective physical realm independent of one’s mind is certainly a useful calculational tool. Yet if all that matters is empirical adequacy, then why invoke such superfluous metaphysical baggage? The upshot of Copenhagen isn’t science, but solipsism.

There are realist alternatives to quantum solipsism. Some physicists propose that we modify the unitary dynamics to prevent macroscopic superpositions. Roger Penrose, for instance, believes that a non-linear correction to the unitary evolution should be introduced to prevent superpositions of macroscopically distinguishable gravitational fields. Experiments to (dis)confirm the Penrose-Hameroff Orch-OR conjecture should be feasible later this century. But if dynamical collapse theories are wrong, and if quantum mechanics is complete (as most physicists believe), then “cat states” should be ubiquitous. This doesn’t seem to be what we experience.

Everettians are realists, in a sense. Unitary-only QM says that there are quasi-classical branches of the universal wavefunction where you open an infernal chamber and see a live cat, other decohered branches where you see a dead cat; branches where you perceive the detection of a spin-up electron that has passed through a Stern–Gerlach device, other branches where you perceive the detector recording a spin-down electron; and so forth. I’ve long been haunted by a horrible suspicion that unitary-only QM is right, though Everettian QM boggles the mind (cfUniverseSplitter). Yet the heart of the measurement problem from the perspective of empirical science is that one doesn’t ever see superpositions of live-and-dead cats, or detect superpositions of spin-up-and-spin-down electrons, but only definite outcomes. So the conjecture that there are other, madly proliferating decohered branches of the universal wavefunction where different versions of you record different definite outcomes doesn’t solve the mystery of why anything anywhere ever seems definite to anyone at all. Therefore, the problem of definite outcomes in QM isn’t “just” a philosophical or interpretational issue, but an empirical challenge for even the most hard-nosed scientific positivist. “Science” that isn’t empirically adequate isn’t science: it’s metaphysics. Some deeply-buried background assumption(s) or presupposition(s) that working physicists are making must be mistaken. But which? To quote the 2016 International Workshop on Quantum Observers organized by the IJQF,

“…the measurement problem in quantum mechanics is essentially the determinate-experience problem. The problem is to explain how the linear quantum dynamics can be compatible with the existence of our definite experience. This means that in order to finally solve the measurement problem it is necessary to analyze the observer who is physically in a superposition of brain states with definite measurement records. Indeed, such quantum observers exist in all main realistic solutions to the measurement problem, including Bohm’s theory, Everett’s theory, and even the dynamical collapse theories. Then, what does it feel like to be a quantum observer?

Indeed. Here I’ll just state rather than argue my tentative analysis.
Monistic physicalism is true. Quantum mechanics is formally complete. There is no consciousness-induced collapse the wave function, no “hidden variables”, nor any other modification or supplementation of the unitary Schrödinger dynamics. The wavefunction evolves deterministically according to the Schrödinger equation as a linear superposition of different states. Yet what seems empirically self-evident, namely that measurements always find a physical system in a definite state, is false(!) The received wisdom, repeated in countless textbooks, that measurements always find a physical system in a definite state reflects an erroneous theory of perception, namely perceptual direct realism. As philosophers (e.g. the “two worlds” reading of Kant) and even poets (“The brain is wider than the sky…”) have long realised, the conceptual framework of perceptual direct realism is untenable. Only inferential realism about mind-independent reality is scientifically viable. Rather than assuming that superpositions are never experienced, suspend disbelief and consider the opposite possibility. Only superpositions are ever experienced. “Observations” are superpositions, exactly as unmodified and unsupplemented quantum mechanics says they should be: the wavefunction is a complete representation of the physical state of a system, including biological minds and the pseudo-classical world-simulations they run. Not merely “It is the theory that decides what can be observed” (Einstein); quantum theory decides the very nature of “observation” itself. If so, then the superposition principle underpins one’s subjective experience of definite, well-defined classical outcomes (“observations”), whether, say, a phenomenally-bound live cat, or the detection of a spin-up electron that has passed through a Stern–Gerlach device, or any other subjectively determinate outcome. If one isn’t dreaming, tripping or psychotic, then within one’s phenomenal world-simulation, the apparent collapse of a quantum state (into one of the eigenstates of the Hermitian operator associated with the relevant observable in accordance with a probability calculated as the squared absolute value of a complex probability amplitude) consists of fleeting uncollapsed neuronal superpositions within one’s CNS. To solve the measurement problem, the neuronal vehicle of observation and its subjective content must be distinguished. The universality of the superposition principle – not its unexplained breakdown upon “observation” – underpins one’s classical-seeming world-simulation. What naïvely seems to be the external world, i.e. one’s egocentric world-simulation, is what linear superpositions of different states feel like “from the inside”: the intrinsic nature of the physical. The otherwise insoluble binding problem in neuroscience and the problem of definite outcomes in QM share a solution.

Absurd?
Yes, for sure: this minimum requirement for a successful resolution of the mystery is satisfied (“If at first the idea is not absurd, then there is no hope for it”– Einstein, again). The raw power of environmentally-induced decoherence in a warm environment like the CNS makes the conjecture intuitively flaky. Assuming unitary-only QM, the effective theoretical lifetime of neuronal “cat states” in the CNS is less than femtoseconds. Neuronal superpositions of distributed feature-processors are intuitively just “noise”, not phenomenally-bound perceptual objects. At best, the idea that sub-femtosecond neuronal superpositions could underpin our experience of law-like classicality is implausible. Yet we’re not looking for plausible theories but testable theories. Every second of selection pressure in Zurek’s sense (cf. “Quantum Darwinism”) sculpting one’s neocortical world-simulation is more intense and unremitting than four billion years of evolution as conceived by Darwin. My best guess is that interferometry will disclose a perfect structural match. If the non-classical interference signature doesn’t yield a perfect structural match, then dualism is true.

Is the quantum-theoretic version of the intrinsic nature argument for non-materialist physicalism – more snappily, “Schrödinger’s neurons” – a potential solution to the measurement problem? Or a variant of the “word salad” interpretation of quantum mechanics?
Sadly, I can guess.
But if there were one experiment that I could do, one loophole I’d like to see closed via interferometry, then this would be it.


 

What is Love? Neural Annealing in the Presence of an Intentional Object

Excerpt from: The Neuroscience of Meditation: Four Models by Michael E. Johnson


Neural annealing: Annealing involves heating a metal above its recrystallization temperature, keeping it there for long enough for the microstructure of the metal to reach equilibrium, then slowly cooling it down, letting new patterns crystallize. This releases the internal stresses of the material, and is often used to restore ductility (plasticity and toughness) on metals that have been ‘cold-worked’ and have become very hard and brittle— in a sense, annealing is a ‘reset switch’ which allows metals to go back to a more pristine, natural state after being bent or stressed. I suspect this is a useful metaphor for brains, in that they can become hard and brittle over time with a build-up of internal stresses, and these stresses can be released by periodically entering high-energy states where a more natural neural microstructure can reemerge.

Furthermore, from what I gather from experienced meditators, successfully entering meditative flow may be one of the most reliable ways to reach these high-energy brain states. I.e., it’s very common for meditation to produce feelings of high intensity, at least in people able to actually enter meditative flow.* Meditation also produces more ‘pure’ or ‘neutral’ high-energy states, ones that are free of the intentional content usually associated with intense experiences which may distort or limit the scope of the annealing process. So we can think of intermediate-to-advanced (‘successful flow-state’) meditation as a reheating process, whereby the brain enters a more plastic and neutral state, releases pent-up structural stresses, and recrystallizes into a more balanced, neutral configuration as it cools. Iterated many times, this will drive an evolutionary process and will produce a very different brain, one which is more unified & anti-fragile, less distorted toward intentionality, and in general structurally optimized against stress.

An open question is how or why meditation produces high-energy brain states. There isn’t any consensus on this, but I’d offer with a nod to the predictive coding framework that bottom-up sense-data is generally excitatory, adding energy to the system, whereas top-down predictive Bayesian models are generally inhibitory, functioning as ‘energy sinks’. And so by ‘noting and knowing’ our sensations before our top-down models activate, in a sense we’re diverting the ‘energy’ of our sensations away from its usual counterbalancing force. If we do this long enough and skillfully enough, this energy can build up and lead to ‘entropic disintegration’, the prerequisite for annealing. (Thanks to Andrés for discussion here)

If this model is true, it feels very important for optimizing a meditation practice. E.g., we should try to figure out some rules of thumb for:

  • How to identify a high-energy brain state, in yourself and others, and how best to create them;
  • Things to do, and things not to do, during an annealing process (‘how to anneal the right things’);
  • Identifying tradeoffs in ‘cooling’ the brain quickly vs slowly.

Off the top of my head, I’d suggest that one of the worst things you could do after entering a high-energy brain state would be to fill your environment with distractions (e.g., watching TV, inane smalltalk, or other ‘low-quality patterns’). Likewise, it seems crucial to avoid socially toxic or otherwise highly stressful conditions. Most likely, going to sleep as soon as possible without breaking flow would be a good strategy to get the most out of a high-energy state. Avoiding strong negative emotions during such states seems important, as does managing your associations (psychedelics are another way to reach these high-energy states, and people have noticed there’s an ‘imprinting’ process where the things you think about and feel while high can leave durable imprints on how you feel after the trip). Finally, perhaps taking certain nootropics could help strengthen (or weaken) the magnitude of this annealing process.

Finally, to speculate a little about one of the deep mysteries of life, perhaps we can describe love as the result of a strong annealing process while under the influence of some pattern. I.e., evolution has primed us such that certain intentional objects (e.g. romantic partners) can trigger high-energy states where the brain smooths out its discontinuities/dissonances, such that given the presence of that pattern our brains are in harmony.[3] This is obviously a two-edged sword: on one hand it heals and renews our ‘cold-worked’ brain circuits and unifies our minds, but also makes us dependent: the felt-sense of this intentional object becomes the key which unlocks this state. (I believe we can also anneal to archetypes instead of specific people.)

Annealing can produce durable patterns, but isn’t permanent; over time, discontinuities creep back in as the system gets ‘cold-worked’. To stay in love over the long-term, a couple will need to re-anneal in the felt-presence of each other on a regular basis.[4] From my experience, some people have a natural psychological drive toward reflexive stability here: they see their partner as the source of goodness in their lives, so naturally they work hard to keep their mind aligned on valuing them. (It’s circular, but it works.) Whereas others are more self-reliant, exploratory, and restless, less prone toward these self-stable loops or annealing around external intentional objects in general. Whether or not, and within which precise contexts, someone’s annealing habits fall into this ‘reflexive stability attractor’ might explain much about e.g. attachment style, hedonic strategy, and aesthetic trajectory.

Links: Annealing (metallurgy)The entropic brain

[3] Anecdotally, the phenomenology of love-annealing is the object ‘feels beautiful from all angles’. This may imply that things (ideas, patterns, people) which are more internally coherent & invariant across contexts can produce stronger annealing effects — i.e. these things are more easy to fall deeply in love with given the same ‘annealing budget’, and this love is more durable.

[4] It’s important to note that both intense positive and intense negative experiences can push the brain into high-energy states; repeated annealing to negative emotions may serve many of the same functions as ‘positive annealing’, but also predispose brains to ‘sing in a minor key’ (see ‘kindling’).


Related Work: Algorithmic Reduction of Psychedelic States, Principia Qualia: Part II – Valence, and Ecstasy and Honesty


Image credit: Fabián Jiménez

The Purple Pill

It finally arrived. I had to appeal it’s denial a couple times, but it finally came through. It arrived in the mail today. It’s laminated with rounded corners, a holographic mark, and a pinch of glitter. I finally got my Poetic License. They said if I wanted permission to use metaphors I would need to apply for an allegorical diploma, but what is a poetic license without metaphor? In practice most licensed professionals in the field ignore this rule. It’s not like the reader ever asks you for your credentials whenever symbolism is used. They said my trope copyright agreement is on the way. They gave me a tracking number. But I’m not going to be waiting around any longer…

The most insidious thing about taking the blue pill is that it is usually followed by an immediate amnesia of having done so. Soon after one is presented with the same decision, but now with an incredible -unbelievable- literary feeling of empowerment and bravery that makes you decide to take the red pill in an heroic act of self-effacement. Alas, this is of course all a fantasy induced by the original blue pill.

There are various grades of pseudo-red pills. You have the standard sedatives that put you to sleep; a dreamless coma – “Life is an unprofitable episode disturbing the blessed calm of non-existence” (Schopenhauer). You have the one that makes you forget -in fact achieve a state of convenient social neglect- of the intensely bad experiences that exist out there in Hell branches of the multiverse. There is the one that makes you believe that nonhuman animals lack souls and are unable to suffer (despite their, it turns out, much greater capacity for suffering than humans). There are those that by virtue of making you believe that you took the red pill give your life a tremendous sense of mission and moral superiority. There is the pill of sentimentalism, the pill of fanaticism, the pill of scientism, the pill of mainstream sports, the pill of social media rage, the pill of analytic philosophy fandom, and the pill of pop psychopharmachology (SSRIs increase your serotonin levels, and serotonin is the happy molecule, or so the scientists are saying *wink*). Alas, naming the most common ones, those that zombify the people who claim to be the most awake would feel like a personal attack (even if far from it). So the most common blue pills shall remain unmentioned lest I’m lynched.

The true red pill is not just DXM with red 2. It isn’t just eugenics, international conspiracies, evolutionary psychopathology, or Hansonian signaling theory. The real red pill is made of 4000°C bright red luminous magma that destroys not only your esophagus, but cuts through your body and falls directly on the ground below passing right through, only barely cooled down by your body due to its incredibly high specific heat capacity.

No. That’s still another blue pill fantasy designed to make you feel brave and morally superior for taking it. The real red pill is agape. The communion with the Godhead in its infinite compassion for all Beings large and small.

But you guessed it right, that’s also another type of coating for the blue fellow (iridescent, yes, but still synthetic and bad for your liver).

What did you think, that there is any real closure? It is not like nature is going to be kind to us humans who suffer from high levels of neuroticism and psychological need for closure.

There is no red pill. But there are decent approximations. There is the unprejudiced pursuit of truth – the high AQ high IQ depressive realism that is an evolutionary spandrel. The state of metta and LSD ego death are close seconds, though they lack the critical clarity of mind needed to be willing to stare at the raw truth of suffering and its causes for too long before craving social validation for doing so.

Is there an alternative? Yes.

The purple pill is the pill that gives you both high hedonic tone and an unprejudiced open ended approach to the pursuit of truth. For losing truth is to lose it all, but to lose it all is only bad because it makes you and others suffer in the wider universe. Yes, here is where I am abusing my poetic license. I am a licensed wordsmith, don’t you know? I carry with me the approval of RA, I have the blessing of poetic authority so don’t you dare question my use of vagueness to drive a point home. The purple pill is what will redeem us all. The recognition that though truth is painful in our current, evolutionarily adaptive mind-frame, it is not in and of itself a cause of seething pain. Recognizing that true evil is not a person or a mythical archetype but the mere existence of states of consciousness as pornographically unethical as kidney stones or cluster headaches does not need to induce (at least not logically, not physically) a nihilistic depression. It does not need to make you speak in tongues, to scream at strangers in the street “AHH don’t you see how bad it is that we live in an eternalist empty individualist universe that does not care about the welfare of moments of experience!?!?” – It is still possible to do something productive instead. You can still, it turns out, choose to take eros and agape and reforge them into a laser sword that produces hyperdopaminergic loving-kindness in those who are hit by it, and mindfulness in those who wield it.

The purple pill is the true red pill; at least the best approximation there is. For if the truth is that the world is tenselessly (timelessly) littered with hellish states of consciousness implicated by the universal wavefunction satisfying the principles of zero ontology, this still does not imply that accurately representing the causal structure of such facts *has* to come along with a hellish hedonic tone of itself. This is the truth we all long for.

Take the purple pill and join us in the battle to destroy hell. You will, much to everyone’s incredulous amazement, be happy while doing so.


Photo credit: The HyperSpace

Hell Must Be Destroyed

Singer called the movement that grew up around him “effective altruism”, and its rallying cry was that one ought to spend every ounce of one’s energy doing whatever most relieves human suffering, most likely either feeding the poor or curing various tropical diseases. Again, something his opponents rejected as impossible, unworkable, another example of liberal fanaticism. Really? Every ounce of your energy? Again, they could have just read their Bibles. Deuteronomy 6:5: “And you must love the Lord your God with all your heart, and with all your soul, and with all your strength.”
 
Then Singer changed his tune. In the 1970s, after the sky cracked and the world changed, he announced that charity was useless, that feeding the poor was useless, that curing tropical diseases was useless. There was only one cause to which a truly rational, truly good human being could devote his or her life.
 
Hell must be destroyed.
 
The idea of billions of human beings suffering unbearable pain for all eternity so outweighed our little earthly problems that the latter didn’t even register. He began meeting with his disciples in secret, teaching them hidden Names he said had been vouchsafed to him by angels. Thamiel put a price on his life – quite a high price actually. Heedless of his own safety, Singer traveled what remained of the civilized world, making converts wherever he went, telling them to be perfect as God was perfect, and every speech ended the same way. Hell must be destroyed.

An angel appears on Earth. This genderless being connected to God shows up on every screen on Earth at once and asks us if we are interested in drastically improving life on Earth. A large enough portion of those who hear the message (which gets a coverage of 80%+ of people worldwide) see into their souls and find the willingness to make life better, and then they see into their hearts and see the warmth of hope, and so they resolve to agree to do whatever is necessary to help the angel improve life on Earth. And thus the angel says “thanks to the collective desire to make it so, I shall change some things about how the planet is programed, and you will see a 99% reduction in suffering and a 20% increase in overall happiness.”
And so the angel gets to work.
A year passes, and nobody can really tell the difference from before. Most people’s day to day experience is perhaps even slightly more tedious and slightly more boring. What happened? After a few years it is clear that no major change has happened, and indeed affective psychologists report a mild but very generalized decrease in people’s engagement with their day to day activities and increases in feelings of being a bit disoriented. Did the angel scam us? Or did people fail to do their part? Or why are there no improvements? A large enough mass of people asked this question that the angel felt the need to provide an update. He comes back down and appears in all of the planet’s screens and says:
“Everything went according to plan. It is just that your society hasn’t reached the point of scientific development where you are able to measure the quality of experience of sentient beings. You aren’t quantifying pain very well.”
“Here is what I did. Above of all, I focused my energies on trying to prevent some of the worst experiences, which in aggregate happened to be an ethical catastrophe. I managed to reduce how bad these experiences were by about 99.99%.”
“I started by reducing how bad cluster headaches feel. They are now only about 44,000 dolors per second (d/s). They used to be around 450,000,000 d/s. You see, when most people get a fleeting headache, we are talking about headaches that range from 0.5 to 1d/s. You know, the type of headache that people are willing to wait out, and perhaps some people will ask for a little aspirin or some placebo of some sort and then get on with it. Most headaches are of this kind. But even if you bundle all of them together we are talking about a rounding error relative to the suffering caused by other types of headaches, the bad ones. Migraine, for example, tends to get to about 1,000 dolors per second, and sufferers have a hard time communicating the fact that it is not just a lot worse, it is a thousand times more painful than the “normal” ones. But even then that does not register relative to one of the really really bad ones, like cluster headaches, which as I said can spiral up to values close to a billion d/s. As it happens, on your planet there are simple chemical tricks to reduce that particular type of pain (e.g. LSD), so I just went ahead and got rid of the bulk of it very easily. It’s still super painful by human standards, but not by my standards, like it was before. To have a cluster headache now is just as “indescribably bad” as before, meaning it goes beyond people’s ability to imagine and make sense of. But that doesn’t challenge the fact that the 99.99% improvement I did is an ethical victory of civilizational magnitude.”
“Next I went on to reducing how bad it feels to have kidney stones, bone pain, and various kinds of particularly bad neuropathies in people with schizophrenia. By the time I had taken care of about the dozen or so worst kinds of pain, I had already overdelivered by an order of magnitude and was starting to run into diminishing returns. So I decided to go on to helping other planets in my quest to prevent as much suffering as possible.”
“I apologize I used about 0.13 hedons per second (h/s) from mundane experiences to implement one of those cosmic pain diminishing plans. In order to increase the amount of happiness in the world as I promised I made the experience of showering about 50% more enjoyable and the experience of listening to music about twice as good. As you can see, the bathing industry did take off, but not many thought much of it. And the musicians were able to tell that music was awesome again and wondered why, but most people seem to have attributed their increased musical enjoyment to what they imagined had been their own hidden musical talents all along.”
“Thank you, and keep enjoying your drastically improved planet.”

 

Thus, people realized that the world was indeed a lot better. Well, some did. And others complained, but it was ok.

Thanks to Michael Aaron Coleman and Jonathan Leighton for inspiring this piece. Michael suffers from cluster headaches and has described their phenomenology in gruesome detail. He says that in a 0 to 10 scale, cluster headaches are solid 10/10. But he also says you really need a different scale to make sense of this monster. He once used the phrase “minus one million hedonic tone”. He says that morphine makes the pain go from 10/10 to 9/10, if at all, maybe more like 9.5/10. Thankfully, LSD in small doses (~25 micrograms) makes it go to 1/10. DMT also works, but 5-MeO-DMT does not (and yet it still expands time, so not a good idea). Jonathan is the Executive Director of the Organization for the Prevention of Intense Suffering (OPIS). He works on identifying cases where intense suffering can be prevented on a massive scale and doing what has to be done. I recommend getting in touch with him if this is a particular interest of yours.

Thoughts on the ‘Is-Ought Problem’ from a Qualia Realist Point of View

tl;dr If we construct a theory of meaning grounded in qualia and felt-sense, it is possible to congruently arrive at “should” statements on the basis of reason and “is” claims. Meaning grounded in qualia allows us to import the pleasure-pain axis and its phenomenal character to the same plane of discussion as factual and structural observations.

Introduction

The Is-Ought problem (also called “Hume’s guillotine”) is a classical philosophical conundrum. On the one hand people feel that our ethical obligations (at least the uncontroversial ones like “do not torture anyone for no reason”) are facts about reality in some important sense, but on the other hand, rigorously deriving such “moral facts” from facts about the universe appears to be a category error. Is there any physical fact that truly compels us to act in one way or another?

A friend recently asked about my thoughts on this question and I took the time to express them to the best of my knowledge.

Takeaways

I provide seven points of discussion that together can be used to make the case that “ought” judgements often, though not always, are on the same ontological footing as “is” claims. Namely, that they are references to the structure and quality of experience, whose ultimate nature is self-intimating (i.e. it reveals itself) and hence inaccessible to those who lack the physiological apparatus to instantiate it. In turn, we could say that within communities of beings who share the same self-intimating qualities of experience, the is/ought divide may not be completely unbridgeable.


Summaries of Question and Response

Summary of the question:

How does a “should” emerge at all? How can reason and/or principles and/or logic compel us to follow some moral code?

Summary of the response:

  1. If “ought” statements are to be part of our worldview, then they must refer to decisions about experiences: what kinds of experiences are better/worse, what experiences should or should not exist, etc.
  2. A shared sense of personal identity (e.g. Open Individualism – which posits that “we are all one consciousness”) allows us to make parallels between the quality of our experience and the experience of others. Hence if one grounds “oughts” on the self-intimating quality of one’s suffering, then we can also extrapolate that such “oughts” must exist in the experience of other sentient beings and that they are no less real “over there” simply because a different brain is generating them (general relativity shows that every “here and now” is equally real).
  3. Reduction cuts both ways: if the “fire in the equations of physics” can feel a certain way (e.g. bliss/pain) then objective causal descriptions of reality (about e.g. brain states) are implicitly referring to precisely that which has an “ought” quality. Thus physics may be inextricably connected with moral “oughts”.
  4. If one loses sight of the fact that one’s experience is the ultimate referent for meaning, it is possible to end up in nihilistic accounts of meaning (e.g. such as Quine’s Indeterminacy of translation and Dennett’s inclusion of qualia within that framework). But if one grounds meaning in qualia, then suddenly both causality and value are on the same ontological footing (cf. Valence Realism).
  5. To see clearly the nature of value it is best to examine it at its extremes (such as MDMA bliss vs. the pain of kidney stones). Having such experiences illuminates the “ought” aspect of consciousness, in contrast to the typical quasi-anhedonic “normal everyday states of consciousness” that most people (and philosophers!) tend to reason from. It would be interesting to see philosophers discuss e.g. the Is-Ought problem while on MDMA.
  6. Claims that “pleasure and pain, value and disvalue, good and bad, etc.” are an illusion by long-term meditators based on the experience of “dissolving value” in meditative states are no more valid than claims that pain is an illusion by someone doped on morphine. In brief: such claims are made in a state of consciousness that has lost touch with the actual quality of experience that gives (dis)value to consciousness.
  7. Admittedly the idea that one state of consciousness can even refer to (let alone make value judgements about) other states of consciousness is very problematic. In what sense does “reference” even make sense? Every moment of experience only has access to its own content. We posit that this problem is not ultimately unsolvable, and that human concepts are currently mere prototypes of a much better future set of varieties of consciousness optimized for truth-finding. As a thought experiment to illustrate this possible future, consider a full-spectrum superintelligence capable of instantiating arbitrary modes of experience and impartially comparing them side by side in order to build a total order of consciousness.

Full Question and Response

Question:

I realized I don’t share some fundamental assumptions that seemed common amongst the people here [referring to the Qualia Research Institute and friends].

The most basic way I know how to phrase it, is the notion that there’s some appeal to reason and/or principles and/or logic that compels us to follow some type of moral code.

A (possibly straw-man) instance is the notion I associate with effective altruism, namely, that one should choose a career based on its calculable contribution to human welfare. The assumption is that human welfare is what we “should” care about. Why should we? What’s compelling about trying to reconfigure ourselves from whatever we value at the moment to replacing that thing with human welfare (or anything else)? What makes us think we can even truly succeed in reconfiguring ourselves like this? The obvious pitfall seems to be we create some image of “goodness” that we try to live up to without ever being honest with ourselves and owning our authentic desires. IMO this issue is rampant in mainstream Christianity.

More generally, I don’t understand how a “should” emerges within moral philosophy at all. I understand how starting with a want, say happiness, and noting a general tendency, such as I become happy when I help others, that one could deduce that helping others often is likely to result in a happy life. I might even say “I should help others” to myself, knowing it’s a strategy to get what I want. That’s not the type of “should” I’m talking about. What I’m talking about is “should” at the most basic level of one’s value structure. I don’t understand how any amount of reasoning could tell us what our most basic values and desires “should” be.

I would like to read something rigorous on this issue. I appreciate any references, as well as any elucidating replies.

Response:

This is a very important topic. I think it is great that you raise this question, as it stands at the core of many debates and arguments about ethics and morality. I think that one can indeed make a really strong case for the view that “ought” is simply never logically implied by any accurate and objective description of the world (the famous is/ought Humean guillotine). I understand that an objective assessment of all that is will usually be cast as a network of causal and structural relationships. By starting out with a network of causal and structural relationships and using logical inferences to arrive at further high-level facts, one is ultimately bound to arrive at conclusions that themselves are just structural and causal relationships. So where does the “ought” fit in here? Is it really just a manner of speaking? A linguistic spandrel that emerges from evolutionary history? It could really seem like it, and I admit that I do not have a silver bullet argument against this view.

However, I do think that eventually we will arrive at a post-Galilean understanding of consciousness, and that this understanding will itself allow us to point out exactly where- if at all- ethical imperatives are located and how they emerge. For now all I have is a series of observations that I hope can help you develop an intuition for how we are thinking about it, and why our take is original and novel (and not simply a rehashing of previous arguments or appeals to nature/intuition/guilt).

So without further ado I would like to lay out the following points on the table:

  1. I am of the mind that if any kind of “ought” is present in reality it will involve decision-making about the quality of consciousness of subjects of experience. I do not think that it makes sense to talk about an ethical imperative that has anything to do with non-experiential properties of the universe precisely because there would be no one affected by it. If there is an argument for caring about things that have no impact on any state of consciousness, I have yet to encounter it. So I will assume that the question refers to whether certain states of consciousness ought to or ought not to exist (and how to make trade offs between them).
  2. I also think that personal identity is key for this discussion, but why this is the case will make sense in a moment. The short answer is that conscious value is self-intimating/self-revealing, and in order to pass judgement on something that you yourself (as a narrative being) will not get to experience you need some confidence (or reasonable cause) to believe that the same self-intimating quality of experience is present in other narrative orbits that will not interact with you. For the same reasons as (1) above, it makes no sense to care about philosophical zombies (no matter how much they scream at you), but the same is the case for “conscious value p. zombies” (where maybe they experience color qualia but do not experience hedonic tone i.e. they can’t suffer).
  3. A very important concept that comes up again and again in our research is the notion that “reduction cuts both ways”. We take dual aspect monism seriously, and in this view we would consider the mathematical description of an experience and its qualia two sides of the same coin. Now, many people come here and say “the moment you reduce an experience of bliss to a mathematical equation you have removed any fuzzy morality from it and arrived at a purely objective and factual account which does not support an ‘ought ontology'”. But doing this mental move requires you to take the mathematical account as a superior ontology to that of the self-intimating quality of experience. In our view, these are two sides of the same coin. If mystical experiences are just a bunch of chemicals, then a bunch of chemicals can also be a mystical experience. To reiterate: reduction cuts both ways, and this happens with the value of experience to the same extent as it happens with the qualia of e.g. red or cinnamon.
  4. Mike Johnson tends to bring up Wittgenstein and Quine to the “Is-Ought” problem because they are famous for ‘reducing language and meaning’ to games and networks of relationships. But here you should realize that you can apply the concept developed in (3) above just as well to this matter. In our view, a view of language that has “words and objects” at its foundation is not a complete ontology, and nor is one that merely introduces language games to dissolve the mystery of meaning. What’s missing here is “felt sense” – the raw way in which concepts feel and operate on each other whether or not they are verbalized. It is my view that here phenomenal binding becomes critical because a felt sense that corresponds to a word, concept, referent, etc. in itself encapsulates a large amount of information simultaneously, and contains many invariants across a set of possible mental transformations that define what it is and what it is not. More so, felt senses are computationally powerful (rather than merely epiphenomenal). Consider Daniel Tammet‘s mathematical feats achieved by experiencing numbers in complex synesthetic ways that interact with each other in ways that are isomorphic to multiplication, factorization, etc. More so, he does this at competitive speeds. Language, in a sense, could be thought of as the surface of felt sense. Daniel Dennett famously argued that you can “Quine Qualia” (meaning that you can explain it away with a groundless network of relationships and referents). We, on the opposite extreme, would bite the bullet of meaning and say that meaning itself is grounded in felt-sense and qualia. Thus, colors, aromas, emotions, and thoughts, rather than being ultimately semantically groundless as Dennett would have it, turn out to be the very foundation of meaning.
  5. In light of the above, let’s consider some experiences that embody the strongest degree of the felt sense of “ought to be” and “ought not to be” that we know of. On the negative side, we have things like cluster headaches and kidney stones. On the positive side we have things like Samadhi, MDMA, and 5-MEO-DMT states of consciousness. I am personally more certain that the “ought not to be” aspect of experience is more real than the “ought to be” aspect of it, which is why I have a tendency (though no strong commitment) towards negative utilitarianism. When you touch a hot stove you get this involuntary reaction and associated valence qualia of “reality needs you to recoil from this”, and in such cases one has degrees of freedom into which to back off. But when experiencing cluster headaches and kidney stones, this sensation- that self-intimating felt-sense of ‘this ought not to be’- is omnidirectional. The experience is one in which one feels like every direction is negative, and in turn, at its extremes, one feels spiritually violated (“a major ethical emergency” is how a sufferer of cluster headaches recently described it to me). This brings me to…
  6. The apparent illusory nature of value in light of meditative deconstruction of felt-senses. As you put it elsewhere: “Introspectively – Meditators with deep experience typically report all concepts are delusion. This is realized in a very direct experiential way.” Here I am ambivalent, though my default response is to make sense of the meditation-induced feeling that “value is illusory” as itself an operation on one’s conscious topology that makes the value quality of experience get diminished or plugged out. Meditation masters will say things like “if you observe the pain very carefully, if you slice it into 30 tiny fragments per second, you will realize that the suffering you experience from it is an illusory construction”. And this kind of language itself is, IMO, liable to give off the illusion that the pain was illusory to begin with. But here I disagree. We don’t say that people who take a strong opioid to reduce acute pain are “gaining insight into the fundamental nature of pain” and that’s “why they stop experiencing it”. Rather, we understand that the strong opioid changes the neurological conditions in such a way that the quality of the pain itself is modified, which results in a duller, “asymbolic“, non-propagating, well-confined discomfort. In other words, strong opioids reduce the value-quality of pain by locally changing the nature of pain rather than by bringing about a realization of its ultimate nature. The same with meditation. The strongest difference here, I think, would be that opioids are preventing the spatial propagation of pain “symmetry breaking structures” across one’s experience and thus “confine pain to a small spatial location”, whereas meditation does something different that is better described as confining the pain to a small temporal region. This is hard to explain in full, and it will require us to fully formalize how the subjective arrow of time is constructed and how pain qualia can make copies across it. [By noting the pain very quickly one is, I believe, preventing it from building up and then having “secondary pain” which emerges from the cymatic resonance of the various lingering echoes of pain across one’s entire “pseudo-time arrow of experience”.] Sorry if this sounds like word salad, I am happy to unpack these concepts if needed, while also admitting that we are in early stages of the theoretical and empirical development.
  7. Finally, I will concede that the common sense view of “reference” is very deluded on many levels. The very notion that we can refer to an experience with another experience, that we can encode the properties of a different moment of experience in one’s current moment of experience, that we can talk about the “real world” or its “objective ethical values” or “moral duty” is very far from sensical in the final analysis. Reference is very tricky, and I think that a full understanding of consciousness will do some severe violence to our common sense in this area. That, however, is different from the self-disclosing properties of experience such as red qualia and pain qualia. You can do away with all of common sense reference while retaining a grounded understanding that “the constituents of the world are qualia values and their local binding relationships”. In turn, I do think that we can aim to do a decently good job at re-building from the ground up a good approximation of our common sense understanding of the world using “meaning grounded in qualia”, and once we do that we will be in a solid foundation (as opposed to the, admittedly very messy, quasi-delusional character of thoughts as they exist today). Needless to say, this may also need us to change our state of consciousness. “Someday we will have thoughts like sunsets” – David Pearce.

 

Why don’t more effective altruists work on the Hedonistic Imperative?

By David Pearce (in response to a Quora question)

 

Life could be wonderful. Genetically phasing out suffering in favour of hardwired happiness ought to be mainstream. Today, it’s a fringe view. It’s worth asking why.

Perhaps the first scientifically-literate blueprint for a world without suffering was written by Lewis Mancini. “Brain stimulation and the genetic engineering of a world without pain” was published in the journal Medical Hypotheses in 1990. As far as I can tell, the paper sunk almost without a trace. Ignorant of Mancini’s work, I wrote The Hedonistic Imperative (HI) in 1995. I’ve plugged away at the theme ever since. Currently, a small, scattered minority of researchers believe that replacing the biology of suffering with gradients of genetically preprogrammed well-being is not just ethical but obviously so.

Alas, perceptions of obviousness vary. Technically, at least, the abolitionist project can no longer easily be dismissed as science fiction. The twenty-first century has already witnessed the decoding of the human genome, the development and imminent commercialisation of in vitro meat, the dawn of CRISPR genome-editing and the promise of synthetic gene drives. Identification of alleles and allelic combinations governing everything from pain-sensitivity to hedonic range and hedonic set-points is complementing traditional twin studies. The high genetic loading of subjective well-being and mental ill-health is being deciphered. The purely technical arguments against the genetic feasibility of creating a happy living world are shrinking. But genetic status quo bias is deeply entrenched. The sociopolitical obstacles to reprogramming the biosphere are daunting.

You ask specifically about effective altruists (EAs). Some effective altruists (cfEffective Altruism: How Can We Best Help Others? by Magnus Vinding) do explore biological-genetic solutions to complement socio-economic reform and other environmental interventions. Most don’t. Indeed, a significant minority of EAs expressly urge a nonbiological focus for EA. For example, see Why I Don’t Focus On The Hedonistic Imperative by the influential EA Brian Tomasik. I can’t offer a complete explanation, but I think these facts are relevant:

1) Timescales. Lewis Mancini reckons that completion of the abolitionist project will take thousands of years. HI predicts that the world’s last unpleasant experience will occur a few centuries hence, perhaps in some obscure marine invertebrate. If, fancifully, consensus existed for a global species-project, then 100 – 150 years (?) might be a credible forecast. Alas, such a timescale is wildly unrealistic. No such consensus exists or is plausibly in prospect. For sure, ask people a question framed on the lines of “Do you agree with Gautama Buddha, ‘May all that have life be delivered from suffering’?” and assent might be quite high. Some kind of quantified, cross-cultural study of radical Buddhist or Benthamite abolitionism would be interesting. Yet most people balk at what the scientific implementation of such a vision practically entails – if they reflect on abolitionist bioethics at all. “That’s just Brave New World” is a common response among educated Westerners to the idea of engineering “unnatural” well-being. Typically, EAs are focused on measurable results in foreseeable timeframes in areas where consensus is broad and deep, for instance the elimination of vector-borne disease. Almost everyone agrees that eliminating malaria will make the world a better place. Malaria can be eradicated this century.

2) The Hedonic Treadmill. In recent decades, popular awareness of the hedonic treadmill has grown. Sadly, most nonbiological interventions to improve well-being may not have the dramatic long-term impact we naïvely hope. However, awareness of the genetic underpinnings of the hedonic treadmill is sketchy. Knowledge of specific interventions we can plan to subvert its negative feedback mechanisms is sketchier still. Compared to more gross and visible ills, talk of “low hedonic set-points” (etc) is nebulous. Be honest, which would you personally choose if offered: a vast national lottery win (cfHow Winning The Lottery Affects Happiness) or a modestly higher hedonic set-point? Likewise, the prospect of making everyone on Earth prosperous sounds more effectively altruistic (cfCan “effective altruism” maximise the bang for each charitable buck?) than raising their hedonic defaults – even if push-button hedonic uplift were now feasible, which it isn’t, or at least not without socially unacceptable consequences.

3) The Spectre of Eugenics. Any confusion between the racial hygiene policies of the Third Reich and the project of genetically phasing out suffering in all sentient beings ought to be laughable. Nonetheless, many people recoil at the prospect of “designer babies”. Sooner or later, the ”e”-word crops up in discussions of genetic remediation and enhancement. If we assume that bioconservative attitudes to baby-making will prevail worldwide indefinitely, and the reproductive revolution extends at best only to a minority of prospective parents, then the abolitionist project will never happen. What we call the Cambrian Explosion might alternatively be classified as the Suffering Explosion. If we don’t tackle the biological-genetic roots of suffering at source – “eugenics”, if you will – then pain and suffering will proliferate until Doomsday. Without eugenics, the world’s last unpleasant experience may occur millions or even billions of years hence.

4) Core Values. Self-identified effective altruists range from ardent life loversfocused on existential risks, AGI and the hypothetical Intelligence Explosion to radical anti-natalists and negative utilitarians committed to suffering-focused ethics (cfWhat are the main differences between the anti-natalism/efilism community and the negative utilitarian/”suffering-focused ethics” wing of the effective altruism community?). There’s no inherent conflict with HI at either extreme. On the one hand, phasing out the biology of suffering can potentially minimise existential risk. Crudely, the more we love life, the more we want to preserve it. On the opposite wing of EA, radical anti-natalists oppose reproduction because they care about suffering, not because of opposition to new babies per se. Technically speaking, CRISPR babies could be little bundles of joy – as distinct from today’s tragic genetic experiments. In practice, however, life-loving EAs are suspicious of (notionally) button-pressing negative utilitarians, whereas radical anti-natalists view worldwide genetic engineering as even more improbable than their preferred option of voluntary human extinction.

5) Organisation and Leadership. Both secular and religious organizations exist whose tenets include the outright abolition of suffering. EAs can and do join such groups. However, sadly, I don’t know of a single organisation dedicated to biological-genetic solutions to the problem of suffering. Among transhumanists, for instance, radical life-extension and the prospect of posthuman superintelligence loom larger than biohappiness – though article 7 of the Transhumanist Declaration is admirably forthright: a commitment to the well-being of all sentience. Also, I think we need star power: the blessing of some charismatic billionaire or larger-than-life media celebrity. “Bill Gates says let’s use biotechnology to phase out the genetic basis of suffering” would be a breakthrough. Or even Justin Bieber.

For my part, I’m just a writer/researcher. We have our place! My guess is that this century will see more blueprints and manifestos and grandiose philosophical proposals together with concrete, incremental progress from real scientists. The genetic basis of suffering will eventually be eradicated across the tree of life, not in the name of anything “hedonistic” or gradients of intelligent bliss, and certainly not in the name of negative utilitarianism, but perhaps under the label of the World Health Organisation’s definition of health (cfConstitution of WHO: principles). Taken literally, the constitution of the WHO enshrines the most daringly ambitious vision of the future of sentience ever conceived. Lifelong good health (“complete physical, mental and social well-being”) for all sentient beings is a noble aspiration. Regardless of race or species, all of us deserve good health as so defined. A biology of information-sensitive gradients of physical, mental and social well-being (HI) is more modest and workable thanks to biotech. Optimistically, life on Earth has only a few more centuries of misery and malaise to go.

The Appearance of Arbitrary Contingency to Our Diverse Qualia

By David Pearce (Mar 21, 2012; Reddit AMA)

 

The appearance of arbitrary contingency to our diverse qualia – and undiscovered state-spaces of posthuman qualia and hypothetical micro-qualia – may be illusory. Perhaps they take the phenomenal values they do as a matter of logico-mathematical necessity. I’d make this conjecture against the backdrop of some kind of zero ontology. Intuitively, there seems no reason for anything at all to exist. The fact that the multiverse exists (apparently) confounds one’s pre-reflective intuitions in the most dramatic possible way. However, this response is too quick. The cosmic cancellation of the conserved constants (mass-energy, charge, angular momentum) to zero, and the formal equivalence of zero information to all possible descriptions [the multiverse?] means we have to take seriously this kind of explanation-space. The most recent contribution to the zero-ontology genre is physicist Lawrence Krauss’s readable but frustrating “A Universe from Nothing: Why There Is Something Rather Than Nothing“. Anyhow, how does a zero ontology tie in with (micro-)qualia? Well, if the solutions to the master equation of physics do encode the field-theoretic values of micro-qualia, then perhaps their numerically encoded textures “cancel out” to zero too. To use a trippy, suspiciously New-Agey-sounding metaphor, imagine the colours of the rainbow displayed as a glorious spectrum – but on recombination cancelling out to no colour at all. Anyhow, I wouldn’t take any of this too seriously: just speculation on idle speculation. It’s tempting simply to declare the issue of our myriad qualia to be an unfathomable mystery. And perhaps it is. But mysterianism is sterile.

Qualia Computing at Burning Man 2018: “Consciousness vs Replicators” talk

I’m thrilled to announce that I will be going to Burning Man for the second time this year. I will give a talk about Consciousness vs. Pure Replicators. The talk will be at Palenque Norte‘s consciousness-focused speaker series hosted by Camp Soft Landing.


The whole experience last year was very eye-opening, and as a result I wrote an (extremely) long essay about it. The essay introduces a wide range of entirely new concepts, including “The Goldillocks Zone of Oneness” and “Hybrid Vigor in the context of post-Darwinian ethics.” It also features a section about my conversation with God at Burning Man.

If you are attending Burning Man and would like to meet with me, I will be available for chatting and hanging out right after my talk (call it the Qualia Research Institute Office Hours at Burning Man).


Here are the details of the talk:

Andrés Gómez Emilsson-Consciousness vs Replicators

Date and Time: Wednesday, August 29th, 2018, 3 PM – 4:30 PM
Type: Class/Workshop
Located at CampCamp Soft Landing (8:15 & C (Cylon). Mid-block on C, between 8 and 8:30.)

Description:

Patterns that are good at making copies of themselves are not necessarily good from an ethical point of view. We call Pure Replicators, in the context of brains and minds, those beings that use all of their resources for the purpose of replicating. In other words, beings that replicate without regards for their own psychological wellbeing (if they are conscious) or the wellbeing of others. In as much as we believe that value is presented in the quality of experience, perhaps to be “ethical” is to be stewards and advocates for the wellbeing of as many of the “moments of experience” that exist in reality as one can. We will talk about how an “economy of information about the state-space of consciousness” can be a helpful tool in preventing pure-replicator take-over. Lastly, we will announce the existence of a novel test of consciousness that can be used to identify non-sentient artifacts or robots passing for humans within the crowd.