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

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

[Featured image by Wendi Yan.]

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

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

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

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

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

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

~Qualia of the Day: Nirvana Rose~

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

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

Relevant Links:


Is This a Simulation? (link)

Will You Take the Simulation Pill?

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

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

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

Relevant Links:


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

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

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

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

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

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

~Qualia of the Day: Spiritual Materialism~

Relevant Links:

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


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

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

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

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

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

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

And the original 9 lenses:

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

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

~Qualia of the Day: Rheoscopic Fluid~

Relevant Links:


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

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

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

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

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

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

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

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

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

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

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


Relevant Links/References:


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

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

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

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

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

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

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

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

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

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

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

~Qualia of the Day: Indra’s Net~

Relevant Links:


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

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

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

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

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

~Qualia of the Day: Pure Lands~

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

For context, here is the party invite/description:

Dear Everyone!

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

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

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

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

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

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

Infinite Bliss!

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

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

Key Links:

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


And that’s it for now!

Thank you for tuning in!

Infinite Bliss For All!

A Field Equation to Mend the World

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

Author’s Preface

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

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

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

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

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

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

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

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

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

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


See also:


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

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

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

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

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

~Qualia of the Day: Nirvana Rose~

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

What Happens When You Ask Questions to the DMT Entities?

Josikinz recently posted a wonderful video on Youtube titled Psychedelic Entities – broken down and described. I really appreciate the use of high-quality psychedelic replication art throughout the video in order to illustrate what they are talking about. I recommend watching the whole video; below an excerpt that discusses what happens when you try to ask these entities questions (starting at 10:53):


Representations of the Subconscious

This personality type can take any visible form. Subjectively interpreted as the autonomous controller behind the continuous generation of the details of the person’s current experience. This entity is also often felt to simultaneously control one’s current perspective, personality, and internally stored model of reality. When interacted with, this category of entity can often possess the abilities to allow them to directly alter and manipulate one’s current experiences. In terms of their motives, they commonly want to teach or guide the person and will seemingly operate under the assumption that they know what is best for them. However, although a relatively common experience, it still cannot be known whether this type of autonomous entity is genuinely an experience of directly communicating with the so-called subconscious mind, and what that would even mean if it were the case. Or if it is perhaps merely a hallucinatory approximation that simply behaves in a convincing manner.

Representations of the Self

This personality type can be described as a direct copy of one’s own personality. It can take any physical form, but when conversed with it clearly adopts an identical vocabulary and set of mannerisms to one’s own consciousness. This entity will often take on similar appearance to oneself, but could theoretically take on any other appearance too. During this experience, there is also a distinct feeling that one’s own consciousness is somehow being mirrored or duplicated into the hallucinated autonomous entity that is being interacted with.

Personal Commentary

Ok, so, to wrap this video up, and at the risk of alienating a certain subsection of my audience, I’d just like to make a few points regarding the beliefs that commonly surround psychedelic entities, and my personal opinion on those viewpoints.

Within the psychonaut community and DMT users in particular, autonomous entities are commonly viewed as one of the most captivating aspects of the psychedelic experience.

They are often shrouded in esoteric mystery. To the point that a significant potion of the people who encounter them will go as far as to assert that these experiences are not simply fabrications of the mind, but rather beings from another world that exist independently of the human brain. This is a viewpoint that was originally popularized in mainstream culture by the likes of Terence McKenna, who famously theorized that the machine elves he encountered under the influence of DMT were either extraterrestrial in nature, interdimensional beings from a higher plane of existence, time-traveling humans from the future, or an ecology of souls that apparently includes both our ancestors and those who are yet to be born. As far as I can tell, the most common reasonings behind this viewpoint are that the experience of encountering these entities is often interpreted as feeling more realistic and well-defined than that of any sober experience the person has ever had. Alongside this, there is often a sense that the encounter itself is so incomprehensibly complex and other-worldly that there is simply no possible way that the human brain could generate such an experience on its own.

In regards to this particular notion, it is then sometimes asserted that consciousness must be an antenna of sorts that receives either all or some of its subjective experiences from that of an unknown interdimensional source. Furthermore, the source of this received input is sometimes said to be adjustable depending on the person’s brain state. With substances such as psychedelics simply “tuning” our consciousness into the analogous equivalent of a different radio station or TV channel. This is an idea that was once again further popularized by Terence McKenna, who is famously quoted as saying: “I don’t believe that consciousness is generated in the brain anymore than TV programs are made inside my TV. The box is too small.”

Now, while I can personally empathize with the reasons why some people may be drawn into these conclusions after the often earth-shattering experience of a DMT trip or other high-level psychedelic experience, I do not personally believe that autonomous entities are anything more than the profound, but ultimately hallucinated, products of the subconscious mind. Instead, I am quite sure that they are simply the psychedelic equivalent of the various characters and beings that most people commonly encounter within their dreams. Although it could be argued that autonomous entities are too characteristically different from that of dream characters to possibly be a result of the same neurological processes, I think that these differences in their appearance and behavior are largely the results of the many other psychedelic effects that are simultaneously occurring during these encounters. The most notable of which is geometry, which causes the hallucination to be comprised by the other-worldly shapes and patterns that provide autonomous entities with their distinctly hyperspatial perspective. Alongside this, various other subjective effects such as synesthesia, machinescapes, recursion, time distortion, and transpersonal states can all potentially synergize into an experience that is easy to misinterpret as something occurring outside of the human mind.

In my personal opinion, if autonomous entities were truly something that exists beyond the human mind, I think there would likely be a single verifiable case of them conveying information to a person that they did not already know or could not have come to the conclusion of within that moment. This would also likely be testable to some degree, which has led myself and my close friends to casually experiment with asking DMT entities a variety of questions over the years [emphasis mine]. These questions have included math problems, metaphysical questions, philosophical questions, and queries pertaining to the general nature of beings inhabiting their particular world. However, each attempt at doing so has resulted in the entities simply ignoring the question, arrogantly scoffing at the absurdity of us asking them such a trivial thing, or replying with vague ambiguous wording that the person’s own mind could have easily come up with. This has even been the case when the entities are presenting themselves as vastly more complex, knowledgeable, and powerful than the humans that they are interacting with.

Now, just to clarify, while I do believe that autonomous entities are results of similar processes to that of dream characters, I also don’t want to be reductive and downplay the often overwhelmingly profound nature of this experience. For example, within the moments that the entities are presenting themselves, I believe that to varying degrees they are genuinely conscious agents that the brain is simulating alongside our own. It does not seem unreasonable to me that if the brain can simulate one conscious agent within everyday sobriety, that within certain extenuating circumstances, such as mental illnesses, dream states, and hallucinogenic experiences, it could also temporarily allocate resources into simultaneously simulating other conscious agents.

I also think that it is sort of interesting that many autonomous entities would pass the Turing Test if interviewed. And I find this particularly fascinating in conjunction with the knowledge that the entities also commonly present themselves as representative embodiments of various aspects of the subconscious mind, which suggests to me that at least to some extent this experience may therefore allow people to directly interact with and communicate with various facets of their consciousness in a manner that would otherwise be entirely impossible without the use of hallucinogenic substances.


See also:

Healing Trauma with Neural Annealing

The folks at QRI have recently given a string of presentations. Before I jump to the main topic of this article, I will briefly mention a few of these presentations that are likely to be of interest to the reader. Quintin Frerichs recently presented about Neural Annealing at the Wellcome Center for Human Neuroimaging at UCL. I recently presented about Mapping the Heaven Realms at the SSC/ACX online meetup organized by Joshua Fox. Also, a few weeks ago I participated in the U.S. Transhumanist Party Virtual Enlightenment Salon (the live conversation was so engaging we ended up talking for four hours). And finally, as the main topic of this article, the talk I gave at the Oxford Psychedelic Society on May 6th, 2021:

Healing Trauma with Neural Annealing: Is Annealing the Key Condition for Successful Psychedelic Psychotherapy?

Abstract of the Talk:

Mystical-type experiences mediate the therapeutic benefit of psychedelic-assisted psychotherapy (Griffiths, 2016; Ross, 2016; Yaden, 2020). In this talk we will explore why this may be the case and how we might improve this effect. On the one hand we can interpret the effect of mystical-type experiences through the lens of belief and attitude change (Carhart-Harris and K. J. Friston, 2019). But beliefs that are not deeply felt are unlikely to have much of an effect. Why would mystical-type experiences in particular cause deeply felt belief changes? On the other hand, one can interpret the effect of these experiences to be healing at a low-level: they allow the reconfiguration of the microstructure of our experience in beneficial ways. The first lens suggests that these experiences change what we believe and think about, whereas the second lens suggests that the experiences change how we feel. In this talk we will unify these two lenses and argue that neural annealing (Johnson, 2019) underlies high-level changes in beliefs and attitudes as well as low-level microstructural healing of internal representations. This paradigm ties together the puzzling effects of mystical-type experiences by interpreting them as uniquely strong versions of neural annealing. We suggest that traumatic memories are indeed implemented with low-level microstructural dissonance in the internal representations (Gomez-Emilsson, 2017). Not only are they about something bad, they also feel bad. In turn, neural annealing targeted towards these internal representations can heal and transform them from dissonance-producing to consonance-producing. More so, neural annealing also enhances the information propagation fidelity of the nervous system, allowing the healed representations to update the state of the rest of the nervous system. This insight, along with careful study of annealing dynamics under psychedelics, can allow us to target the annealing process in order to heal these internal representations more effectively. We conclude with empirical predictions for what to look for in order to identify the signatures of successful neural annealing under psychedelics and suggest methods to piggyback on the natural well-trodden paths of beneficial annealing (e.g. meditation, yoga, music, creativity) to optimize such experiences.


Why This Is Important

There are two main reasons I think sharing this work as soon as possible with the world is very beneficial. The first is that it genuinely advances a new model for how to optimize psychedelic therapy. In particular, I think that being aware of this model can be very useful for people who intend to self-medicate with psychedelics. Although there is a vast literature for psychedelic psychotherapy, it is largely laced with metaphysical views, implicit background philosophical assumptions incompatible with science, and in my view, questionable ethics.

The second point is that this model can be used as an antidote to psychedelic brainwashing. If a friend of yours has been taking a lot of psychedelics (with or without a shaman) and now has a web of unfalsifiable beliefs that do not seem to help them, this presentation might work to help them understand what is going on in their mind. Additionally, once you understand how psychedelic annealing works, you can anticipate irrational belief changes based on the texture of the experience and proactively prevent them. Indeed, being showered with bliss consciousness by a DMT entity might be healing to your nervous system, but alas, it also anneals in you a conviction in the independent existence of such entities. With this presentation, the hope is that you can keep the healing while discarding the irrational beliefs (because you will now be able to see how they are implemented!). If we want to indeed create a truth-seeking psychonaut shanga (aka. a Super-Shulgin Academy) we *have to* have an adequate model of how exotic states of consciousness modify one’s belief networks. The penalty of not modeling this accurately leads to the loss of one’s critical faculties. I have seen it happen (see Appendix A & B), and I am not impressed. We can do better.

Without further ado, here is the video:

And here are the slides (with some light comments along the way on the topics that have not been previously discussed):


Many thanks to the Oxford Psychedelic Society for the invitation to give this talk. 🙂

Model (1) has the problem that the researchers themselves are not exposed to the exotic states of consciousness, and as such, what they write and theorize about comes from second-hand accounts. More so, the bulk of the direct phenomenological information the participants gain access to is generally discarded as it goes through the low-dimensional information filters of standardized questionnaires. There is no real buildup of phenomenological information or an effort to integrate it across participants (participants don’t generally talk to each other). The model does excel at generating copious high-quality neuroimaging data.

Model (2) suffers from the problem that the idiosyncratic beliefs of the psychonaut tend to “anneal more deeply” (see the next slide for a more through description of this) with each trip. Unless they were to focus on the phenomenal character of the experience rather than the intentional content, what tends to happen is that specific high-level beliefs become energy sinks and they dominate the exploration. Recall how DMT’s world-sheet “crystallizes” around objects and ideas you can recognize. Thus, as you take psychedelics over and over, the realms of experience one goes to will tend to follow recurring themes along the lines of what the most successful energy sinks from previous experiences have been. The explorer usually does not develop technical models of the phenomenological effects, but rather, tends to focus on the metaphysical or philosophical implications of the experiences.

Model (3) is like that of a think tank. Ever since writing articles like How to Secretly Communicate with People on LSD, we have received a lot of correspondence from pretty smart people who enjoy exploring exotic states of consciousness. The multi-year dialogue between us and them and each other has resulted in a lot of generative model building for which we can then get feedback. Grounded in common background philosophical assumptions and a drive towards phenomenological accuracy, the type of output of this model tends to look much more like The Hyperbolic Geometry of DMT Experiences than either a neuroscience paper (model 1) or a book about the Earth Coincidence Control Office (model 2).

Which of these information-processing architectures would you use if you were trying to figure out the truth of how psychedelics work? If they were diagrams for a neural network architecture, which one do you think would model and integrate information most effectively? Ultimately, we should think of these models as complementary. But since model 3 is novel and largely unexplored, it might be sensible to pay attention to what it outputs.

(H/T Quintin Frerichs for this slide)

This slides illustrates the sort of topics and problems that a “Good Annealing Manual” would need to cover. As an integrated “energy management” strategy, such a manual would describe how to raise energy, how to dampen it, how to translate it from one domain into another, how to stabilize a state, how to get knocked out of an unhelpful limit cycle, and so on.

(H/T Quintin Frerichs for this slide)

Note: I should have cited Michael Schartner’s work (and more generally the work coming out of Anil Seth‘s lab which applies the predictive processing paradigm and neural network feature visualization to model the effects of psychedelics). Apologies for this omission. Importantly, all of that work (in addition to REBUS and SEBUS) lives at the computational level of analysis. What QRI is bringing into the picture is how the implementation level based on principles of harmonic resonance and the Symmetry Theory of Valence underlie predictive processing. More on this below.

One of the interesting ideas of Steven Lehar is applying the duality between standing wave patterns and resonant modes of objects to the brain. A lot of psychedelic phenomenology suggests that there is a duality between the vibe of the state and the geometric layout of the multi-modal hallucinations. In other words, each phenomenal object has a corresponding way of vibrating, and this is experienced as a holistic signature of such objects. (cf. Resonance and vibration of [phenomenal] objects). (See also: Hearing the shape of a drum).

In the context of this presentation, the most important idea of this slide is that the duality between standing wave patterns and the vibe of the experience showcases how symmetry and valence are related. Blissful “heavenly realms” on DMT are constructed in ways where the resonance of the phenomenal objects with each other is consonant and their structure is symmetrical. Likewise, the screechy and painful quality of the DMT “hell realms” comes along with asymmetries, discontinuities, and missing components in the phenomenal objects that make up experiences. The overall vibe of the space is the result of the intrinsic vibratory modes of each phenomenal object in addition to each of the possible interactions between them (weighted by their phenomenal distance). An analogy readily comes to mind of an orchestra and the challenges that come with making it sound consonant.

From Mike’s Why we seek out pleasure:

A good algorithmic theory of cognition will collect, unify, and simplify a lot of things that look like odd psychological quirks, and recast them as deeply intertwined with, and naturally arising out of, how our brains process information. I’m optimistic that Symmetry Theory will be able to do just this- e.g.,

* Cognitive dissonance happens when two (or more) patterns in your head are battling for your neural real estate, and they’re incompatible– i.e., they’re collectively dissonant/asymmetrical.

* Denial is what happens when your brain attempts to isolate/quarantine such patterns, and is actively working to prevent this tug-of-war for neurons.

This model implies that your brain can evaluate the “internal consistency/harmony” of a neural pattern, and reject it if there’s a negative result- and also the “simulated relative compatibility/harmony” of two neural patterns, and try to keep them isolated if there’s a negative result. I’d suggest the best way to understand this is in terms of projective geometry, resonance, and symmetry: i.e., to evaluate a pattern’s “internal harmony” and whether it ‘runs well (is stable) on existing hardware’, the brain uses principles of resonance to apply certain geometric projections (high-dimensional-to-lower-dimensional transformations) to the pattern to see if the result is stable (unchanged, or predictably oscillating, or still strongly resonant) under these transforms. Stable patterns are allocated territory; unstable ones (=dangerous neural code) are not. The internal mechanics of this will vary across brain areas (based on the specific resonance profile of each area) and emotional states, which might contribute to how certain types of information tend to end up in certain brain regions. Likewise, this could explain how moods coordinate information processing– by changing the resonance landscape in the brain, thus preferentially selecting for certain classes of patterns over others. A core implication of this model is that different kinds of dissonance will drive different kinds of behavior (feel like different kinds of imperatives), and based on what action is needed, a mood may create (or be the creation of) a certain kind of dissonance.


Why we seek out pleasure: the Symmetry Theory of Homeostatic Regulation, Michael Johnson (2017)

Now applying annealing to the above, we hypothesize that: (1) On the one hand, at the implementation level neural annealing works as a method to reduce dissonance by escaping local minima. (2) On the other hand, at the computational level simulated annealing can be used as a method to reduce prediction errors (cf. message passing and belief propagation). We hypothesize that there is a kind of duality between these two levels of abstraction. We are very interested in cleanly formalizing it so it can be empirically tested. But the facts seem to suggest that there is something here. What this duality says is that for any transformation that you do to the resonance network there will be a corresponding effect on the belief network and vice versa. For example, in this light, you will always find that denial or cognitive dissonance will come along with the phenomenology of “resistance” in one of its many guises (such as muscle tension, feelings of viscosity, or hardness). If you can address the muscle tension directly with progressive relaxation (or yoga, massage, etc.) you will also be implicitly addressing the integration of information into your world-model. At the same time, you may use specific beliefs in order to relax specific muscles, and some aspects of meditation may involve doing this to an extent (e.g. “now is all there is” and “the self is illusory” are beliefs that would seem to result in particular patterns of mental and physical relaxation).

We might succinctly explain how a resonance network trying to minimize dissonance could implement the free energy principle. Namely, we could maximize “accuracy – complexity” in the following way: If complex models require complex networks of resonance to be implemented, then there might be an inherent dissonance cost to complexity. More symmetrical configurations lower this cost, which makes more compact and coherent models preferable. At the same time, to take care of the accuracy, prediction errors themselves might be implemented with dissonance (e.g. via out-of-phase communication between layers of the hierarchy). Together, these two effects favor both accurate and simple models.

An interesting contrast that illustrates this duality between the computational and implementational level of abstraction is that between the effects of DMT and 5-MeO-DMT. Particularly, DMT seems to give rise to the chaotic generation of information and this can be seen in something as simple as the style of the tracer effects it induces (richly-colored flip-flopping between positive and negative afterimages). 5-MeO-DMT’s tracer effects are generally monochromatic and the same color as that of the input. (See: Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool).

We hypothesize that DMT’s effects at the implementation level can be understood as the result of competing clusters of coherence across the hierarchy, whereas the main attractors of 5-MeO-DMT seem to involve global coherence. Modulating the average synaptic path length in a system of coupled oscillators can give rise to this sort of effect. By randomly adding connections to a network of coupled oscillators one first sees an emergent state of many competing patches of synchrony, and then, after a threshold is crossed, one starts seeing global synchrony emerge. Despite both drugs making the brain “more interconnected”, the slight difference in just how interconnected it makes it, may be the difference between the colorful chaos of DMT and the peaceful nothingness of 5-MeO-DMT.

The competing clusters of coherence across the hierarchy can evolve to adapt to each other. The DMT realm is more of an ecosystem than it is a state per se (ex: Hyperspace Lexicon). And due to the duality between dissonance minimization and prediction error minimization, avoiding updating one’s belief in the direction of these realms being real causes intense cognitive dissonance. Some level of belief updating to fit the content of the hallucinations might be very difficult to resist. Indeed, the forced coherence across the layers of the hierarchy would be bypassing one’s normal ability to resist information coming from the lower layers.

On peak experiences such as those induced by 5-MeO-DMT, global coherence will generally have the effect of dissolving internal boundaries. In turn, due to the duality proposed, belief updating in the direction of extreme simplicity is very difficult to resist. Global annealing without sensorial chaos results in the minimization of model complexity; high accuracy is taken care of thanks to the low information content of the state. As a consequence, one experiences very high-valence, high-energy, high-symmetry states of consciousness that come along with belief updating towards ideas with close to zero information content.

The high-valence nature of the state can be very useful to heal dissonance in the network, so therapeutic benefits seem very promising (notwithstanding the somewhat forced belief updates the state induces).

Unfortunately a nearby attractor of the globally coherent states is when there are two incompatible coherent states competing with one another. This can result in extremely negative valence and belief updating in the direction of “everything being bad”.

We now see how the typical belief changes caused by these two drugs have a dual counterpart in how they feel. I am of the opinion that a commitment towards truth and careful attention to one’s state of mind can prevent (or at least substantially lessen) the epistemological failure modes of these drugs. But since this kind of model is not known by the general population, for most people these drugs do tend to act as “epistemological hand grenades”.

See Appendix A & B at the bottom of this article for examples of each of these failure modes.

Now on to the therapeutic applications: practicing loving-kindness meditation consistently for weeks before a trip seems to substantially change its phenomenal character. It feels that metta practice over time anneals a consonant metronome which can become massively amplified during a psychedelic experience. In turn, a brightly shinning metta metronome emits “healing waves of energy” within one’s world-simulation (I know how crazy this sounds!), which impact the contents of one’s subconscious in ways that reduces their internal dissonance.

Similar benefits can be obtained from other meditation practices, as long as their emphasis is on high-valence and coherent states of mind. See also: Buddhist Annealing (video).

Importantly, you can “work smart” if you manage to use the seeds of consonance as the nucleation sources for alignment cascades. This can heal at a very deep level, and it is what people are talking about when they say things like “all is love”.

A secular Good Annealing Manual would ideally have very detailed information for how to move around in the state-space of consciousness.

Apparently, equanimity is also highly beneficial during psychedelic experiences. But rather than merely repeating the mantras that everyone in the psychedelic community chants (“just let go”, “surrender”, “accept”), we can use a More Dakka approach and aim to maximize equanimity rather than merely invoking it. Taking psilocybin during a meditation retreat in which you do a lot of equanimity exercises will allow you to “let go” with much greater skill than what you could do in normal everyday life. As a result, one is able to “learn one’s lessons” with much greater ease and a lot less resistance. This, I think, is generally good. After all, the point is not to punish oneself, but to learn from one’s mistakes.

In turn, Shinzen Young says that experiencing pleasure with equanimity is very healing. By not grasping, one is letting the consonant waves propagate freely throughout one’s nervous system, which results in positive annealing. So a possible therapeutic modality might be to combine peak states together with high levels of equanimity. If we want to bump the therapeutic effect sizes of psychedelic psychotherapy, this is the sort of thing I consider to be very promising.

I conclude by providing some annealing targets that are generically good for one’s mental health. Practice them consistently before a psychedelic experience so that they can be the nucleation points of sane and hedonically beneficial psychedelic annealing. Being bathed by love is good. Being bathed by love and equanimity at the same time is even better. Being bathed by love and all Seven Factors of Awakening at the same time might be still even better. The ceiling of wholesome happiness is not currently known by science. It is probably much higher than we can imagine.

If you found this talk inspiring, generative, or clarifying for your own work, please cite it! If you want to see more work like this and help us transform the alchemy of consciousness into a chemistry of the mind, please consider donating to QRI. Every dollar takes us closer to being able to empirically test these models and use them to develop technology to alleviate suffering in bulk.

Thank you!!!


Appendix A: What Happens When You Take Too Much DMT – What Does Overfitting Look Like?

  • A case study of a psychiatrist case who self-medicated his depression with a regiment of 1g of DMT (along with MAOIs) and 4mg of clonazepam a day:
    • “On arrival, the patient was nonverbal, combative, and required six security guards to restrain him. When less restrictive measures failed, he was given propofol 1,000 mg IV, ketamine 500 mg IM, midazolam 5 mg IV, diazepam 20 mg IV, and fentanyl 4 mg IV with minimal effect.”
    • “Psychiatry was consulted after the patient’s delirium resolved and he was medically stabilized as he exhibited symptoms of mania and psychosis. He was pressured in his speech, hyperreligious, and delusional. He believed that demons were leeching into his soul and asked the medical staff for an exorcism. It was recommended that the patient be admitted to the behavioral health unit for mood stabilization.”
  • How can I help my friend understand that what he is seeing is a side effect of smoking DMT on a daily basis? (from Quora – note: it is impossible for me to verify the accuracy of this report). From the comment thread:
    • “He has been smoking it every day and night for the past 3 months that I know of. He sees these little beings everywhere and says they are trying to destroy his house pushing it over. He also says they spray mace and fairy dust and little balls in his face and other peoples too. He doesn’t believe that nobody else sees this happening, he says we have all been compromised and can’t be trusted. I’m worried about him and also his girlfriend that has to deal with him and he’s delusional. His daughter is scared to come home, his parents want to have him committed, and he doesn’t believe it has anything to do with dmt! He absolutely believes it is real.”
    • “He is always under the influence of DMT, he smokes it all day every day. He says it no longer makes him hallucinate like when he first tried it, now it just takes away pain . NOT TRUE!! it’s like now he believes that this altered state of mind is reality and he’s losing everything. He is even destroying his own house to get them out from behind the walls.the other night he stood up and started stabbing his ceiling saying he was going to get them. It’s very disturbing to see him like this.”
    • “He’s doing about the same. Last time I went to see him he was showing me how the moon was following him into his back yard and then back to the front yard . He also sees a bunch of drones in the sky that I can’t see. He still doesn’t believe that we can’t see the walls and countertops moving, or feel the fairy dust being sprayed in our faces.”
  • The YouTube channel C.U.E. COMPREHENSIVELY UNCOVERING EVIDENCE seems to exemplify quite accurately what DMT-induced overfitting looks like (e.g. see his DMT-informed numerological musings)
  • Reddit user ClockJoule: see an interview with him about his daily DMT use and the beliefs that he developed as a consequence: Magic Mushroom Cloud – THE MAN WHO SMOKED DMT FOR 120 DAYS STRAIGHT.
  • [Report(s)] A warning to my fellow psychonauts regarding hyperspace entities (wall of text alert!) – excerpt:
    • “It all culminated in one long, elaborate, and highly dramatic visionary experience in which I was essentially ‘recruited,’ initiated in some grand ceremony alongside a large group of others presumably in my same situation (which may have just been “actors” ). It was all part of some kind of vast organization, which could best be described as ‘universal consciousness transcendental cosmic hippie space religion.’ [Read Lehar’s warning against believing what the DMT entities tell you]. It all had a very attractive but vaguely cult-like Scientology kind of feel to it. They even had their own music (which was actually pretty cool; see my comments on “the director” in part 4 for more details), propaganda, regular meetings and rituals, the whole works. They even seemed to revere a deity of some sort, their version of The Source (more detail on that in part 5), but this whole experience was so full of illusion and misdirection that I have no idea what their ‘deity’ really was, nor their true relation to it.”
    • “I’ve gone on way to long already and need to start wrapping things up here, but long story short, in light of their new demands of allegiance, and through a separate series of bizarre synchronicities in ‘real life’ (what that means to me now, I have no idea) that I still can’t quite explain, I began to have some serious doubts and questions that needed answers. As I reflected on all that they had taught me, I began to realize that there were some major gaps in my knowledge, and that I had unwittingly filled in a lot of the blanks with my own speculation while assuming the picture I was being given was much more complete than it actually was. To summarize, over a series of increasingly confrontational and unpleasant experiences, I became less and less satisfied with their vague and evasive answers to my direct (and I think perfectly reasonable) questions, and we had something of a falling out, to put it very mildly. They eventually dropped all pretenses and flat-out turned on me, beginning a long period of harsh punishment.”
    • “The results weren’t pretty. Their facade began to crumble as I saw through more and more of what I now recognized as deceptive illusions. What truly lay behind it was hideous, repulsive, monstrously evil, relentlessly manipulative, filled with petty malicious intent, and not nearly as righteous, enlightened, or omnipotent as they pretended to be. I’m actually still pretty uncomfortable with going into detail regarding what followed, but suffice it to say that I’ve basically been to hell and back. They did everything they could to ‘punish’ me, and some of the things they came up with were uniquely and creatively traumatic. If they had put half as much effort and sophistication into ‘teaching’ me as they did into attacking and tormenting me, I probably would still be happily and obliviously under their control today, a fresh new convert of their admittedly impressive sci-fi space religion.”
    • “It took all the willpower I had just to stay focused and not become a completely broken wreck through all of this. Most of the ‘abilities’ I had acquired under their guidance gradually faded away over the course of a few weeks, with the exception of a number of lucid dream skills that I had picked up along the way. As I began to approach something resembling recovery, all kinds of memories and perspective started coming back to me that I had lost along the way (which may have been intentionally withheld from me). I felt like a toxic fog had been lifted from me, and everything looked so different now. I looked back on the last couple years of my life, especially the preceding four months or so, and was shocked to find that it wasn’t what I thought it was.”
    • “I had seen some mind-blowingly incredible things and progressed in so many ways in what I thought represented cognitive and spiritual development, but the consequences were now apparent. Without realizing it, my personality had changed so much, and not for the better. I had alienated myself from many of my close friends, my romantic relationship had suffered, I had been much more depressed than I wanted to admit, and I had spent way too much of my free time alone and in the dark, becoming obsessed with progressively darker and weirder esoteric knowledge. I had been able to maintain a token amount of social interaction, just enough to convince myself I was still ‘normal,’ but it frequently left me feeling drained, and bored with the mere ‘meat puppets’ in this material plane who were but a pale reflection of what existed beyond it.”

Appendix B: What Happens When You Take Too Much 5-MeO-DMT – What Does Underfitting Look Like?

While I agree that oneness is really important (and indeed I have written extensively about philosophy of personal identity and I generally advocate for Open Individualism), I do not think that realizing we are God is going to solve everything. In particular, we still need ruthlessly pragmatic solutions to the problem of intense suffering.

Insofar as non-duality is used as a mood-enhancer, it seems to be unreliable. Oneness can lead to bad trips of loneliness, a fact that tends to be brushed off by its advocates. My assessment is that this effect is the result of negative valence rather than an inherent effect of the concept (or truth?) of oneness. Shaman Oak‘s Bad LSD Experience – NIRVANA SUCKS video is a rather typical version of this effect and it highlights its true underlying cause: since he took the LSD during a comedown from cocaine, his entire trip was colored by the negative valence of that state. The world “felt inherently lonely” because it had depression qualia all over it. Amplified and magnified through the kaleidoscopic funhouse of LSD’s annealing dynamics, such a feeling of loneliness can look universal and omniprevalent “no matter how you look at it”. But if you were to replace that feeling with something blissful, then the concept of oneness would be experienced as wonderful and enlightening. It is always important to remember the Tyranny of the Intentional Object: ideas and beliefs seem to us as having inherent goodness or badness, but how this is implemented under the surface relies on hedonic tone/valence “painting” those ideas. As David Pearce likes to say, “take care of happiness and the meaning of life will take care of itself”.

Counterexamples: We do know a number of people who have used these compounds extensively and who do not seem to exhibit noticeable underfitting or overfitting. In particular, we have interviewed someone who took 5-MeO-DMT in high doses everyday for six months and who does not seem to suffer from any serious epistemological issues (they contacted me because they had read my analysis of Gura’s month-long experiment and wanted to share their even more extreme experience). The same person has extensive experience (including daily use for months) with DMT, Salvia, DPT and their combinations. They can still hold a technically demanding job and sustain a family despite this. Needless to say, such a level of psychological robustness is exceedingly rare.

Appendix C: The Abstract of the Other Talks

DMTX as a 21st Century Mystery School

A talk by Carl Hayden Smith

This talk will focus on the prospects of being one of the first participants in the world to try DMTX (X=Extended) at Imperial College London (ICL). After being part of the DMT phase 1 and phase 2 trials (over the last 5 years) this research now moves into a whole new level of immersion. During this experiment the peak of the DMT state will be extended thanks to a continuous intravenous drip feeding of the entheogen. This arguably turns this ancient medicine into a new form of technology. Early findings of the research from Chris Timmerman (ICL) suggests that nnDMT produces the same brain signature as the dreaming state. During the extended state we may be better able to explore the hypothesis from Andrew Gallimore that nnDMT actually opens up an entirely novel, orthogonal reality.

The DMTX experiment potentially means that nnDMT could become the base layer of our subjective reality, being combined, exponentially, with everything in life. What are the implications of this? Is there a danger that the psychedelic state is being overly romanticised and that DMTX could be regarded as a new form of bio chemical VR? How will DMTX help with the integration problem? Maybe the problem of bringing our insight back from the liminal space isn’t that these experiences defy verbalization, but that our languages are not yet sufficient enough to describe these experiences.

Increased cortical signal diversity during psychedelic states and visually realistic neural network models of hallucinations

A talk by Michael Schartner

Global states of consciousness – such as general anaesthesia or REM sleep – can be characterised by metrics of signal diversity, showing that diverse cortical activity is a hallmark of consciousness. We found that signal diversity is elevated in classical psychedelic states, possibly explained by a larger repertoire of brain states – which would be in line with reports about openness, novel associations and levelled salience of all experiences during psychedelic states. This coarse description of the brain as a dynamical system with various degrees of diversity in activity is only one dimension to characterise such global states of consciousness. Neural network models of visual perception and its pharmacological perturbation may provide a more mechanistic model, showing how the balanced integration of prior and sensory information into conscious perception is regulated by serotonin.


Note: I am still open to e.g. the external reality of DMT beings. I find it unlikely, but evidence could convince me otherwise. We are not dogmatic about the models we present. Rather, they simply are the current “best fit” for the available evidence in conjunction with parsimony considerations (yes, we could even say that this model is what minimizes our free energy!). Cheers!


References (abstract & talk; Chicago Style):

Atasoy, S., Donnelly, I. and Pearson, J. (2016). Human brain networks function in connectome-specific harmonic waves. Nat Commun 7, 10340. https://doi.org/10.1038/ncomms10340

Atasoy, S., Roseman, L., Kaelen, M. et al. (2017). Connectome-harmonic decomposition of human brain activity reveals dynamical repertoire re-organization under LSD. Sci Rep 7, 17661. https://doi.org/10.1038/s41598-017-17546-0

Carhart-Harris, R. L. (2018). The entropic brain -revisited. Neuropharmacology142, 167–178. doi:10.1016/j.neuropharm.2018.03.010.

Carhart-Harris, R. L., and Friston, K. J. (2019). REBUS and the Anarchic Brain: Toward a Unified Model of the Brain Action of Psychedelics. Pharmacol. Rev.71, 316–344. doi:10.1124/pr.118.017160.

Gomez-Emilsson, A. (2017). Quantifying Bliss. https://qualiacomputing.com/2017/06/18/quantifying-bliss-talk-summary/ [Accessed April 30, 2021].

Gomez-Emilsson, A. (2020). Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool. Qualia Computing. https://qualiacomputing.com/2020/10/09/modeling-psychedelic-tracers-with-qris-psychophysics-toolkit-the-tracer-replication-tool/

Gomez-Emilsson, A. (2020). 5-MeO-DMT vs. N,N-DMT: The 9 Lenses. https://qualiacomputing.com/2020/07/01/5-meo-dmt-vs-nn-dmt-the-9-lenses/ [Accessed April 30, 2021].

Griffiths, R. R., Johnson, M. W., Carducci, M. A., Umbricht, A., Richards, W. A., Richards, B. D., Cosimano, M. P., and Klinedinst, M. A. (2016). Psilocybin produces substantial and sustained decreases in depression and anxiety in patients with life-threatening cancer: A randomized double-blind trial. Journal of psychopharmacology (Oxford, England)30(12), 1181–1197. https://doi.org/10.1177/0269881116675513

Johnson, M. E. (2016). Principia Qualia. https://opentheory.net/PrincipiaQualia.pdf [Accessed April 30, 2021].

Johnson, M. E. (2017). Why we seek out pleasure: the Symmetry Theory of Homeostatic Regulation https://opentheory.net/2017/05/why-we-seek-out-pleasure-the-symmetry-theory-of-homeostatic-regulation [Accessed April 30, 2021].

Johnson, M. E. (2019). Neural Annealing: Toward a Neural Theory of Everything. https://opentheory.net/2019/11/neural-annealing-toward-a-neural-theory-of-everything/ [Accessed April 30, 2021].

Lehar, S. (1999). Harmonic Resonance Theory: An Alternative to the “Neuron Doctrine” Paradigm of Neurocomputation to Address Gestalt properties of perception. http://slehar.com/wwwRel/webstuff/hr1/hr1.html [Accessed April 30, 2021].

Luppi, A. I., Vohryzek, J., Kringelbach, M. L., Mediano, P. A. M., Craig, M. M., Adapa, R., Carhart-Harris, R. L., Roseman, L., Pappas, I., Finoia, P., Williams, G. B., Allanson, J., Pickard, J. D., Menon, D. K., Atasoy, S., & Stamatakis, E. A. (2020). Connectome Harmonic Decomposition of Human Brain Dynamics Reveals a Landscape of Consciousness [Preprint]. Neuroscience. https://doi.org/10.1101/2020.08.10.244459

Ross, S., Bossis, A., Guss, J., Agin-Liebes, G., Malone, T., Cohen, B., Mennenga, S. E., Belser, A., Kalliontzi, K., Babb, J., Su, Z., Corby, P., & Schmidt, B. L. (2016). Rapid and sustained symptom reduction following psilocybin treatment for anxiety and depression in patients with life-threatening cancer: a randomized controlled trial. Journal of psychopharmacology (Oxford, England)30(12), 1165–1180. https://doi.org/10.1177/0269881116675512

Safron, A. (2020). “Strengthened Beliefs Under Psychedelics (SEBUS)? A Commentary on “REBUS and the Anarchic Brain: Toward a Unified Model of the Brain Action of Psychedelics”” PsyArXiv. November 30. doi:10.31234/osf.io/zqh4b.

Simler, K. (2013). Neurons Gone Wild. Melting Asphalt. https://meltingasphalt.com/neurons-gone-wild/ [Accessed April 30, 2021].

Wu, L., Gomez-Emilsson, A., and Zuckerman, A. (2020). QRI Psychophysics Toolkit, Qualia Research Institutehttps://psychophysics.qualiaresearchinstitute.org

Yaden, D., and Griffiths, R. R. (2020) The Subjective Effects of Psychedelics Are Necessary for Their Enduring Therapeutic Effects. CS Pharmacol. Transl. Sci. 2021, 4, 2, 568–572 https://doi.org/10.1021/acsptsci.0c00194

Welcoming Steven Lehar as a QRI Lineage

by Andrés Gómez Emilsson

Who Is Steven Lehar?

Steven Lehar is many things. A proponent of indirect realism about perception. A champion of analog neural computation based on principles of harmonic resonance. And one of the most insightful and rational psychonauts of all times. His worldview packs a powerful punch of synergistic ideas, and reading his work is a psychoactive experience on multiple levels. Here are some of the highlights that made us decide to include Steven Lehar as a QRI lineage:

“[W]e are living in a scale model, and the scale of the model shrinks progressively with depth, just like a museum diorama, or a theatre set. And at the back plane the scale shrinks to zero, at least in the depth dimension, where everything beyond a certain distance appears flat, as if painted on the dome of the sky. But it only looks that way. It’s an illusion. We know that the world isn’t really warped like that.” Reprinted with permission from “Cartoon Epistemology” by Steven Lehar, p. 12.

Indirect Realism About Perception

Let’s start with indirect realism. This view is often referred to as inferential realismabout perception or representationalism. In simple terms, this view states that all of what you experience (and have ever experienced) exists as an internal representation inside your brain. The representation is absolutely real, but it is not itself the same as the world outside of you. Many people have realized this throughout history such as Immanuel Kant, Edmund Husserl, Bertrand Russell, and John Smythies. Today, the view continues to find proponents such as David Pearce, Donald Hoffman, and Antti Revonsuo. Thus, Lehar has never been alone in advocating for indirect realism. But what Lehar has contributed to the conversation is very substantial: he developed an exquisite map of the geometry and composition of our internal world-simulation that explains it in a way that you will not find anywhere else.

“So visual data is expressed in the visual representation, body posture is represented in the proprioceptive representation, and motor planning is computed in a global motor planning space. But all are coupled to form a single visual/proprioceptive/motor space, which is the space that we experience.” Reprinted with permission from “Cartoon Epistemology” by Steven Lehar, p. 62.

In the world of Steven Lehar, what we are is an analog volumetric bubble of phenomenal qualities made out of several layers interacting with one another (in the image above, the three circles on the left can be thought of as separate layers that combine into the circle on the right). To visualize the shape of our experience (indeed, the shape of us) he often makes an analogy with a diorama: our experience is shaped like a semi-sphere with variable scale. It is finite in volume, yet its peculiar sort of two-and-a-half-dimensional geometry allows it to represent both objects really close and really far at the same time.

In your bubble of experience, things in the distance appear both smaller and appropriately scaled. Indeed, “the point at infinity” is not infinitely far away! It merely represents an infinite distance via a projective trick, but the representation itself is of a finite size! Lehar argues that our experience is not 3D Euclidean, but rather non-Euclidean close to the homunculi (the empty head from which you look out into the world-simulation) and becomes more Euclidean the further away from this head you go.

“A: At first, an infant sees its own hand balloon up to double its size whenever its hand approaches its face. B: Eventually the infant re-maps the scale of its experienced space, allowing the hand to zoom up in sensory size while remaining constant in perceived size. C: But the infant still sees its mother balloon up from a tiny figure in the distance to an all-encompassing form, until D: it learns to re-map even that more distant space to maintain a constant perceived size, although the world outside the window continues to appear as a miniature scale model.” Reprinted with permission from “The Boundaries of Human Knowledge” by Steven Lehar, p. 69.

In some sense, to be a human is to embody a sack of meat. But if we pay really close attention and want to convey the actual structure of our experience, we end up saying that to be a human is to be this weirdly-shaped diorama-like world-simulation! You are not in the Matrix. You are the Matrix, my friend!

Lehar has cultivated and shaped an entire garden of phenomenological insights that emerge when you try to describe “the world” in this way. Just to give an example, a recurring theme in Lehar’s writings is that of “perceptual shadows.” In our world-simulation, we have incredible ray-tracing algorithms that simulate the way light scatters off objects. So we are acquainted with shadows that exist due to the absence of light. But there is also another kind of shadow, which is created when reality is represented using projective geometry: perceptual shadows are the shadows cast by the objects around you when they occlude the objects behind them. A large part of what makes our world-simulation so incredibly compelling is that it deals with missing information in very elegant ways. To understand how it does this, a key insight that Lehar provides is that our world-simulation contains both modal and amodal representations. The modal representations are what we traditionally associate with the senses: colors, sounds, touch, and so on. The amodal representations refer to the implicit geometric layout of the contents of our experience, which remain “dark” until you illuminate them with sensory modalities. This dichotomy allows us to understand why perceptual shadows don’t make objects truly disappear from our world-simulation (as long as we have developed object permanence, that is). The seamless handling of the perceptual shadows caused by occlusions showcases this fact: our phenomenal space contains amodal volumetric representations in addition to the visual “surface representations” we are familiar with. In other words, our inner world-simulation keeps track of rigid bodies even when we can’t see them directly!

A number of spheres floating in space, expressed as modal front surfaces and amodal volumes. If all of the modal surfaces point back towards a single viewpoint, that configuration of modal surfaces itself implies the presence of that viewpoint.” Reprinted with permission from “The Boundaries of Human Knowledge” by Steven Lehar, p. 36.

Another interesting nugget of insight is that in Lehar’s world, forces inside the world-simulation bias your motor actions and this is what renders and implements desire and disgust. In other words, there is something unexpectedly literal about saying that you are “attracted” to someone or something, or that an object or person “repulses” you! The way these forces are implemented can be conceptualized as fields that encode “how you would move at each point”. This proprioception is what guides the movement of our inner amodal avatar and how we plan sequences of actions.

“Motor computation takes the form of spatial field-like forces in that space, that bend the body-image homunculus into different postures.” Reprinted with permission from “Cartoon Epistemology” by Steven Lehar, p. 51F.

Lehar makes us realize that as we navigate our environment, we move along something like a liquid membrane amenable to what feels like volitional influence, which guides our movement. This “force field” lives at the interface between our motor sensations and the volumetric representation of the external environment, and it works as a map between these two modes of experience.

The entire representation is robust in response to the vast majority of common actions we can take. The amodal representations of our environment get projected adequately as we move around and take on a new point of view. Many aspects of our world are rendered as invariant relative to body movement, head movement, or eye movement, and this is one of the ways in which our world-simulation instantiates a realistic experience of (perceptual) object permanence.

Ultimately, Steven Lehar is championing a steelmanned version of indirect realism which goes into much more precise phenomenological detail than any of its predecessors.

One may perhaps complain that Lehar is merely “stating the obvious.” Although indirect realism is a view that in many circles is widely shared and assumed, making it explicit still holds a lot of value. Indeed, Lehar points out that in the majority of the world, there seems to be an unrecognized level of variation in how much direct realism is implicitly believed. I used to be under the impression that most smart people who think about these questions automatically arrive at a view in the space of indirect realism about perception. But Lehar points out that in reality, we see both implicit and explicit direct realism even in places as “advanced” as neuroscience departments. Lehar’s visual demonstrations of indirect realism do an amazing job pointing at this unstated disagreement; indeed, the person sitting right next to you at a conference may in fact be an implicit direct realist about perception! No wonder you were never able to agree on what consciousness is.

The fact that so many people turn out to be unreflective direct realists about perception brings to mind Scott Alexander’s discussion on missing developmental stages (2015; see excerpt in Appendix A). In the piece, Scott Alexander lists four types of understanding that are obvious in retrospect but very commonly missed: “1. Ability to distinguish ‘the things my brain tells me’ from ‘reality’”, “2. Ability to model other people as having really different mind-designs from theirs”, “3. Ability to think probabilistically and tolerate uncertainty”, and “4. Understanding the idea of trade-offs.” In this light, a lot of Steven Lehar’s work focuses on trying to upgrade philosophy, psychology, and neuroscience so that people in those fields intuitively understand the first ability Alexander outlines. Lehar’s corpus is like a remedial class for the slow students of philosophy, if you will—helping them through the whole developmental process by making it easier to digest. Thus, Lehar’s work can help us systematically update all kinds of philosophical, psychological, and neuroscientific arguments by exposing them to a high level of clarity and rigor concerning indirect realism. This process clarifies a huge amount of confusion and paradoxes many people in these fields are often consumed by.

In practice, if you listen to the questions in the Q&A portion of panels about consciousness at conferences, or read between the lines in journals of philosophy, neuroscience, and even AI, you will find that a large proportion of the speakers, writers, and attendees do work under the assumption of direct realism about perception. Even if only 30% of people at science conferences are implicit direct realists (which would be a conservative estimate), we would still expect no shortage of resistance and controversy when indirect realism is brought up. My personal experience is that often at these events, it is precisely when the conversation starts to get very good and become high quality that someone who doesn’t “get it” inevitably derails the conversation with questions typical of a direct realist. And while diversity of opinion can at times be an asset, my experience is that the most satisfying, useful, and consequential conversations are precisely those that take place between people who share almost all background philosophical assumptions. This more often than not gives me the impression that grouping people who are at similar developmental levels (in the realm of philosophy) would likely generate more useful discussions. Not that it isn’t fun to get people with widely different points of view together and get them all mixed up: it is always fascinating to observe the dialectical turbulence that ensues. But a serious investigation calls for more explicit foundational agreement on many levels. As much as I actively enjoy the state of consciousness induced by attending The Science of Consciousness (Gomez Emilsson, 2016a) conference (and delight in its unlikely yet amazing cultural products), I cannot shake off the impression that there is a lot of friction in conversations caused by the vast mismatches between the background assumptions of the participants. A conference that brings together over a thousand participants interested in consciousness from disciplines like philosophy, psychology, and artificial intelligence without any filter for background assumptions is a wonderful recipe for a trippy time. One would hope it could also generate conversations where consensus is achieved. It is in contexts like this where the tireless work of Steven Lehar—explaining in astonishing detail the various components and properties of our experience (and its peculiar artifacts) in order to make it as clear as possible that all we ever experience is an inner world-simulation—is extremely valuable at the community level. Seriously, printing massive copies of Lehar’s Cartoon Epistemology (2003) and installing them in a hall of the conference lobby would be an excellent way to increase the quality and clarity of the discussions.

This fact alone makes him someone we are happy to include as part of our lineages. Having “Lehar-aware” conversations about consciousness often takes people to the next level quickly. At QRI, we want to endorse having these ideas in the background along with the key insights obtained from each of the other lineages when creating the conditions for a qualia formalist science of consciousness (Gomez Emilsson, 2018a). 

But wait, there is more!

Analog Neural Computation Using Principles of Harmonic Resonance

The very heart of Lehar’s work outlines how harmonic resonance shows up as a principle of self-organization in the mind.

“A: A periodic banded pattern revealed by chemical staining emerges in a developing embryo, due to a chemical harmonic resonance whose standing waves mark the embryonic tissue for future growth. B: This chemical harmonic resonance has been identified as the mechanism behind the formation of patterns in animal skins, as well as for the periodicity in the vertebrae of vertebrates, the bilateral symmetry of the body plan, as well as the periodicity of the bones in the limbs and fingers. C: Murray shows the connection between chemical and vibrational standing waves by replicating the patterns of leopard spots and zebra stripes in the standing wave resonances in a vibrating steel sheet cut in the form of an animal skin.” Reprinted from “Harmonic Resonance Theory” by Steven Lehar.

Steven Lehar argued against the (at the time) prevailing neuron doctrine of neural computation which states that the contents of our experience are the result of the activity of highly discrete and individualized neurons that “encode” high-level features (such as a “grandma cell”). Importantly, Lehar points out that there is a key distinction between “rendering” an experience and merely “encoding” it. If you look for neurons that get activated if and only if a certain experience is happening you will be inadvertently mapping out how the brain encodes information rather than how it renders it. Failing to make this distinction will trap you in a worldview that is extremely hard to square with phenomenological facts. Of note is that our internal representations are flexible, a fact that the neuron doctrine finds really difficult to account for. As he puts it in “Harmonic Resonance Theory”:

There are several properties of the harmonic resonance model that are suggestive of human recognition. Unlike a rigid template, the pattern defined by a standing wave representation is elastic and adaptive. This can be seen in the manner that the spatial patterns of animal skins are defined. The parameters of the reaction-diffusion that distinguish between the spots and stripes of the tiger, zebra, leopard, and giraffe are encoded as general rules for the generation of those patterns rather than as a spatial template of any one such pattern. For example if a spot or stripe were to be fixed at one point as the pattern was emerging, the rest of the pattern would redistribute itself to adapt to that fixed feature while maintaining the general character of the encoded pattern. This invariance in the representation allows one set of parameters to generate an infinite variety of exemplars of any particular pattern type, or to adapt most flexibly to any fixed constraints or boundary conditions. (Lehar, 1999)

This flexibility of our internal representations is essential for understanding how the brain solves the “binding problem”: how is it possible that distributed neuron firings can simultaneously contribute to a unified internal representation? Indeed, Lehar takes the binding problem seriously and his solution involves resonance across spatial and temporal levels. This way, one can get representations that “lock in” low-level features to the high-level phenomenal objects that integrate them. In turn, our world-simulation works in a holistic fashion: every part of it pulls and pushes every other part of it. He explains it well in this interview:

Q: What would be the new paradigm in neuroscience? 

A: The first thing that it will change is our concept of how the brain works. Right now we are in a neuro-reductionist era where people are making probes ever smaller and smaller to read into tinier and tinier parts of the brain and read the signal there and try to make some kind of sense out of it. The paradigm that they are thinking is discrete connections between individual neurons mediated by synapses. And separate individual signals going every different direction. What we see in consciousness is a much more holistic process. Something like water seeking its own level in a vessel, where the final state of the water depends on every position of every other molecule. If you change one portion, scoop out some water in one place or dump some in some other place, every single molecule in the bath quickly readjusts itself in order to seek a new level. It is a different paradigm of computation. It is what the gestaltists proposed: field theories of mind, not in the terms of fields of mental energy propagating out into the world, but fields of physical energy in the brain interacting with each other in a holistic manner the way that water seeks its own level in a vessel. (Sandu, 2016)

In Lehar’s world, the three-dimensional volumetric representations that we experience “around us” are internal representations made with a hierarchy of patterns of resonance which are mode-locked with one another. From the tiniest detail to the broadest outline, when we experience a phenomenal object as “rigid”, we are in fact experiencing a complex network of resonating patterns locked in place as a stable “solution” of a network of tuned oscillators. In other words, the binding problem is solved explicitly by hierarchical resonance at all levels. This model can explain many of the bizarre effects of psychedelics (which we’ll discuss further below) in terms of a decoupling between the resonance of the different levels! Or as Lehar would put it, “everything on LSD looks like a Fourier representation with the high-frequencies chopped off”, meaning that the fine details that would usually cancel out the broad repeating patterns of low-frequency resonance are desynchronized, and thus objects look as if they were filled with symmetrical and resonating filigree patterns!

Since Lehar worked on “Harmonic Resonance Theory,” there have been many advancements in neuroscience and the field of AI. In particular, two very noteworthy connections should be highlighted. The first is the work of Selen Atasoy (who is also one of QRI’s lineages) on connectome-specific harmonic waves (2016). Atasoy, like Lehar, identified principles of harmonic resonance in physics and biology (such as Murray’s leopard spots and zebra stripes in the standing waves of vibrating sheets of steel) and decided to apply them to the brain. Unlike Lehar, Atasoy found an empirically measurable aspect of the brain amenable to this kind of modeling: the connectome. Thus, Atasoy’s work enables the study of the standing waves that Lehar hinted at qualitatively, but now in an empirical and quantitative way.

“(a) Laplace eigenfunctions revealing the mechanical vibrations of rectangular metal plates (1st row)—first demonstrated by Ernst Chladni as patterns formed by sand on vibrating metal plates—and metal plates shaped as mammalian skin (2nd row) resembling different mammalian coat patterns for different frequency vibrations [sic] as well as electron orbits of the hydrogen atom computed by time-independent Schrödinger’s wave function (3rd row)—shown with increasing energy from left to right—and patterns emerging in electromagnetic interactions between laser-excited ion crystals (last row) (images adapted from). (b) Workflow for the construction of macroscale connectome model. The graph representation was formed by connecting each node sampled from the cortical surface with its immediate local neighbours and by further including the long-range connections between the end points of the cortico-cortical and thalamo-cortical fibres. (c) Examples from the 20 lowest frequency connectome harmonics. Left: wave number. Right: spatial patterns of synchronous oscillations estimated by the eigenvectors of the connectome Laplacian.” Reprinted from “Human brain networks function in connectome-specific harmonic waves” in Nature Communications by Selen Atasoy et al.

In this way, the work of Atasoy and Lehar can be thought of as complementary rather than redundant: Lehar brings the phenomenological observations and arguments whereas Atasoy comes up with the precise empirical quantitative paradigm. Along these lines, we can already see possible extensions of this work. Namely, as we find more core structural scaffolds of the nervous system, we can examine them in light of a paradigm of harmonic resonance by building high-definition structural models, empirically extracting their corresponding wave equations, and then numerically approximating the emergent resonant modes of such structures. The beauty of this paradigm is that suddenly, large amounts of self-organizing complexity can be compressed in terms of weighted sums of harmonic resonant modes. At QRI, we consider this general paradigm to be extremely promising and endorse exploring how the overlap between these two great researchers leads to novel models of neural computation. 

The second development that is important to point out is how advancements in artificial neural networks seem to have brought back the neuron doctrine with a vengeance. You get the impression that feature visualization techniques (Olah et al., 2017) allow us to make sense of what each neuron in a network “does.” Recent work at OpenAI takes this further and identifies recurring principles of self-organization that emerge in artificial neural networks (i.e. circuit motifs (Olah et al., 2020)).

The key to make sense of this is to recall the distinction between encoding and rendering. In Lehar’s world, populations of neurons that implement specific kinds of pattern recognition are in fact tuned resonators. Think of these resonators as having the function of adding clamps or pinches to a vibrating Chladni plate: the actual experience being rendered is the pattern of standing waves that emerge from the pinched plate, not the pinches themselves. While there is an extremely detailed correspondence between the content of experience and these clamps, what the experience is requires the pattern of standing waves to happen. Thus, insofar as artificial neural networks do not bring about such standing waves, they will simply and forever fail to render the contents of any experience.

“A: A bank of tuned resonators tuned to the frequency of three specific standing wave patterns are coupled to the plate to behave as feature detectors, that become active whenever their pattern of standing waves is present on the plate. B: The system automatically performs reification with recognition, for the activation of any of the resonators regenerates its characteristic standing wave pattern back on the plate. C: If the plate is resting on rubber ridges in the form of one of the standing wave patterns, the ridges behave as an input pattern, forcing the resonance on the plate to conform to the pattern of the input.” Reprinted with permission from “Harmonic Resonance Theory” by Steven Lehar.

Naturally, this is a testable view, since we can in principle manipulate the standing wave patterns directly (with e.g. transcranial magnetic stimulation). At QRI, we expect that in the future, this distinction will be extremely important. Without it, we would be at risk of thinking that specific computations done in digital computers entail qualia even though there is in fact no “rendering of experience” going on at all in the computational system as a whole.

A final note on this discussion is that Steven Lehar also has a theory of aesthetics. Foreshadowing the Symmetry Theory of Valence, first suggested by Johnson (2016), Lehar proposes a theory of aesthetics based on principles of harmonic resonance that explains our preference for symmetrical patterns. See the excerpt below titled “A Psycho-Aesthetic Hypothesis” in Appendix A. Thus, another key parallel between Lehar’s work and our models at QRI is that we have a non-standard interpretation of neuroanatomical functional localization. In particular, we think that the impression that “pleasure is what goes on in the pleasure centers” is at least in part an artifact of our measuring tools. As Michael Johnson postulates, the reason why activating the pleasure centers feels good is because they are strategically positioned in such a way that you get large-scale (consonant) resonance across the brain. In other words, the pleasure centers are “tuning knobs” for global synchrony in the brain! Thus, they are a kind of “master clamp” for harmonic resonance in the brain. What feels good is such resonance and not the activation of the pleasure centers per se. Don’t expect to find “beauty” in a single neuron; both Lehar and QRI will be quick to point out that beauty is a holistic property of a holistic system!

But wait, there is more!

Rational Psychonaut

Steven Lehar is a rational psychonaut: many of his insights are the result of paying close attention to the way specific aspects of experience break down under various states of consciousness. More so, Lehar’s clarity about indirect realism makes him a rather unusual and valuable psychonaut. As he points out, when you take a psychedelic you either “discover a new and deeply mysterious portal to a parallel dimension of reality like John Lilly, Timothy Leary, and Terrence Mackenna” or you realize that the features of your inner world-simulation are changing in ways that give the impression that alternate realities exist (Lehar, 2019). In other words, implicit theories of perception influence how one interprets alien state-spaces of consciousness! For example, even Albert Hoffman seemed to have been working under the implicit assumption of direct realism about perception:

If one continues with the conception of reality as a product of sender and receiver, then the entry of another reality under the influence of LSD may be explained by the fact that the brain, the seat of the receiver, becomes biochemically altered. The receiver is thereby tuned into another wavelength than that corresponding to normal, everyday reality. Since the endless variety and diversity of the universe correspond to infinitely many different wavelengths, depending on the adjustment of the receiver, many different realities, including the respective ego, can become conscious. (Hofmann, 1980)

Talking about psychedelic states of consciousness in light of indirect realism is really refreshing. Now, I am not saying that productive discussions within a direct realism framework cannot be had. But we often find that many unproductive discussions are the result of having a (implicit) direct realist and an (implicit) indirect realist analyze psychedelic experiences without knowing that they don’t share the same key background philosophical assumption. And this is the state of the discourse today! This muddled situation manifests all the way into presentations at the Psychedelic Science and Horizons conferences, for example, where presentations typically straddle between these views. The ambiguity tends to be better received by the audience; leaving implicit background assumptions unchallenged avoids conflict but slows down progress. So the state of the discourse is one where ambiguity about this is rewarded! No wonder the field is so confused and confusing. And in turn we find ourselves endlessly debating the “external reality” of DMT elves rather than moving on to talk about more productive questions such as the geometry, valence, and computational properties of the hallucinated worlds (Gomez Emilsson, 2019).

Of course in reality there are many “middle points” between direct and indirect realism with regards to models of psychedelic action. A hybrid view that a lot of people seem to implicitly hold is one where all we ever experience are the contents of our internal world-simulation, but that some “channels” of this inner world-simulation can be mode-locked with external “subtle” phenomena (e.g. explaining “contact high” as a “subtle body resonance between people”). That said, applying Occam’s razor, it is rational to first try to explain the zoo of psychedelic effects (Gomez Emilsson, 2016b) in terms of changes to the parameters of our inner world-simulation, and only when we cannot explain some phenomena, return to alternative explanation spaces. What Steven Lehar and other rational psychonauts highlight is that the original psychedelic visionaries seemed to have “given up” too quickly on an indirect realist model (or perhaps they were always implicit direct realists on some level). It is refreshing and reassuring to read Lehar’s comments about having experienced things like “out of body experiences,” “bilocation,” “fragmentation of the point of view,” “telepathy,” and so on and yet continue to interpret these phenomena in light of parameter changes inside a world-simulation. It shows that one can indeed stay rational, analytical, and grounded even after experiencing the extremely exotic states of consciousness psychoactives can trigger.

In his book The Grand Illusion (2010), Lehar walks us through his journey as a psychonaut. It would not be an exaggeration to say that this work is one of the absolute best pieces of content concerning the phenomenology of altered states of consciousness induced by psychoactive drugs. The entire book is filled with keen, poignant, and crisp observations which are “obvious in retrospect” yet easy to miss in the moment. To name a few:

  1. Point of view fragmentation is a phenomenon that happens on psychedelics where your visual field segments into various parts, each with its own projective point of perspective. Lehar explains that one can modulate this phenomenon by the extent to which one relaxes and unfocuses versus how much one moves around and interacts with the world: “This discovery greatly enhanced my ability to explore the deeper spaces of consciousness revealed by the drug, while providing an insurance against the natural panic that tends to arise with the dissolution of the self, and the world around you. It allowed me to descend into the depths of the experience while maintaining a life line back to consensual reality, like a spelunker descending into the bowels of the deep underground cavern of my mind, while always able to return safely to the surface. And what a splendid and magnificent cavern it was that I discovered within my mind!” (p. 23-24). 
  2. Lehar’s ideas about annealing in the context of ketamine foreshadowed QRI’s framework of neural annealing (Johnson, 2019) and Carhart-Harris’ model of entropic disintegration (Carhart-Harris et al., 2014) by many years: “The totally confused clamped-down experience described above, applies only to the first phase of the Ketamine high. After maybe a dozen or so Ketamine experiences, I began to see a larger pattern in it, as whatever it was that clamped my thoughts slowly began to loosen its grip during the time course of each trip, and my thoughts gradually felt ever more freedom of motion, as first (metaphorically speaking) I could move my hands and feet, then my arms and legs, then my head, and eventually my whole body was released from the grip of the drug and slowly returned to normal integrated consciousness. The last stages, just before a rather abrupt and stepwise return to normal awareness, were the most emotionally powerful and stupendously magnificent, as the largest chunks of reality finally coalesced into an integrated experience” (p. 81).
  3. According to Lehar, MDMA’s nystagmus is just a special case of a more general jittering that MDMA causes in one’s inner world-simulation across the board: “[T]here is a kind of jitteriness across the whole visual field. And this jitteriness is so pronounced that it can manifest itself in your eyeballs, that jitter back and forth at a blinding speed. If you relax, and just let the jitters take over, the oscillations of your eyes will blur the whole scene into a peculiar double image. But if you concentrate, and focus, the ocular jitter can be made to subside, and thus become less noticeable or bothersome. One of my friends got the ocular jitters so bad that he could not control them, and that prevented him from having a good time. That was the last time he took ecstasy. I however found it enchanting. And I analyzed that subtle jitteriness more carefully. It was not caused exclusively by jittering of the eyeball, but different objects in the perceived world also seemed to jitter endlessly between alternate states. In fact, all perceived objects jittered in this manner, creating a fuzzy blur between alternate states. This was interesting for a psychonaut! It seemed to me that I could see the mechanism of my visual brain sweeping out the image of my experience right before my eyes, like the flying spot of light that paints the television picture on the glowing phosphor screen. The refresh rate of my visual mechanism had slowed to such a point as to make this sweep visible to me” (p. 60).
  4. Lehar offers a unique interpretation of how LSD and MDMA interact with one another which is compatible with our model of negative valence as neural dissonance (Gomez Emilsson, 2017a): “Under LSD and ecstasy I could see the flickering blur of visual generation most clearly. And I saw peculiar ornamental artifacts on all perceived objects, like a Fourier representation with the higher harmonics chopped off. LSD by itself creates sharply detailed ornamental artifacts, like a transparent overlay of an ornamental lattice or filigree pattern superimposed on the visual scene, especially in darkness. Ecstasy smooths out those sharp edges and blurs them into a creamy smooth rolling experience” (p. 61).
  5. Lehar identified a family of states of consciousness where the content of experience is modifiable at will. He coined the term “Free-wheeling hallucinations” to refer to this state (hear his description in an interview). And see my detailed discussion (Gomez Emilsson, 2021) about free-wheeling hallucinations. Here’s the original quote: “[DXM] 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 wonderous 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” (p. 63-64).

And so much more. So, do me a favor and next time you experience a free-wheeling hallucination, please construct a virtual Steven Lehar and let him guide you through its parameter space! “Move the force-field flow over here into there and ta-da, you get this vortex effect! Now create a box and try to listen to it! Use that sound to shape this chair over here – doesn’t it become more box-like? How fascinating, isn’t it?” In fact, why not construct a whole “museum of the mind” in one’s free-wheeling hallucination? A kind of Disneyland but for exotic phenomenal objects! If you do this, please say hi to Steve from us!

Adjacent to his work as a rational psychonaut, Lehar produced a fascinating essay on the topic of alien contact (Lehar, n.d.). I consider that piece to be a wonderful “memetic vaccine” against some of the possible failure modes of psychonautical investigation. As it turns out, an explosive combination of implicit direct realism, high-energy, high-definition experience, and the natural human need to feel really important makes it so that a large fraction of people who experiment with DMT end up believing that they are contacting entities from another dimension. Now, we know that Lehar interprets such experiences of alien contact to be all “in your head.” But even if they weren’t, Lehar urges caution! He argues that even if the elves were mind-independent, you probably wouldn’t want to ally with them. Why? Because they are likely to be extremely persuasive marketeers rather than actual helpers or saviors. Lehar is not persuaded by the Siren Calls of the DMT machine elves and neither should you be. Else, we may simply end up doing the bidding of these creatures, which would more likely than not result in preparing the conditions for their replication (see Consciousness vs. Pure Replicators (Gomez Emilsson, 2017b)). Now that’s some serious resolve for being “the adult in the room” of psychonauts!

Virtual Reality panel: Paavo Pylkannen, Steve Lehar, Maria Sanchez-Vives at Towards the Science of Consciousness 2006. Reprinted with permission from “Photos from Tucson 2006” by David Chalmers.

Miscellaneous

Lehar’s world is really vast, and what we have outlined above just scratches the surface of the musings of a great thinker (see Clifford Algebra: A visual introduction (Lehar, 2014)). In reality, Lehar has given thought to pretty much every area of philosophy (for Lehar’s views on eternalism vs. presentism, see the “Frozen Time” excerpt in Appendix A). A stark example for me that demonstrates how vast his sphere of thought is and how far it reaches is that when I first contacted him, I mentioned that I was thinking of ways to represent 3D hyperbolic space with gradient index optics (Gomez Emilsson, 2018b). In turn, he mentioned that he had already also considered something similar and that I could in fact find an old discussion of his in one of his books about the topic (see: picture below). This exchange, among others, is what made me feel that QRI and Lehar are indeed really hanging out on the same wavelength across many dimensions of thought.

“Standing wave resonance patterns viewed in cross-section of an infinite bounded sphere in which  the refractive index varies with distance from the center, reaching infinite refractive index (zero wave propagation velocity) at the bounding surface of the sphere. A: Concentric pattern. B: Linear perspective pattern. C: Checkerboard pattern. D: Hexagonal pattern. E: Higher harmonics on a hexagonal pattern. F: Higher harmonics on a checkerboard pattern.” Reprinted with permission from Harmonic Resonance in the Brain, Chapter 3, Figure 3.15 p. 34 (not available online) by Steven Lehar.

How the Work of Steven Lehar Interacts with Other QRI Lineages

David Pearce would point out that hedonic tone is an extremely important aspect of our world-simulation! You see, the rabbit hole goes deeper. If you are repulsed by the idea of indirect realism about perception because it makes you feel like a prisoner of your mind, it will turn out that you are now under the spell of an implicit direct realism about the connection between ideas and hedonic tone. In a happy and ecstatic state, you can in fact experience the idea of the world in your head as rather funny, curious, and perhaps even comforting! So the way in which ideas get represented includes a whole gamut of shades of affect that “paint” them. From hilarity to existential dread, the affective component of experience is coercive in how it shapes our interpretations of reality. Thinking about deep questions can give you the impression that the world is scary and unsettling or mysterious and amazing, all depending on your mood. The task of paradise engineering is not to be realized by modifying the external world (or at least that’s not at the heart of the transformation). Rather, it is about zoning in on the affective texture of experience and finding functional substitutes devoid of misery. Really, in this light, paradise engineering is just extremely advanced interior design.

Similarly, we find a lot of overlap and complementarity between Lehar’s work and other QRI lineages. As we continue to weave together these diverse models of neural computation, we expect to see a lot of synergy emerge. In time, we will outline how each component of the ecosystem synergizes with the rest. For now, please join me in welcoming Steven Lehar to our lineages! Welcome, Steven!

Acknowledgements

Many thanks to Andrew Zuckerman for providing comments and edits to this essay. Also thanks to Anders Amelin and Maggie Wassinge for pointing out the lineage-worthy contributions of Steven Lehar.

References

Alexander, S. (2015). What Developmental Milestones Are You Missing?. Slate Star Codex. https://slatestarcodex.com/2015/11/03/what-developmental-milestones-are-you-missing/

Atasoy, S., Donnelly, I., & Pearson, J. (2016). Human brain networks function in connectome-specific harmonic waves. Nature communications, 7(1), 1-10.

Carhart-Harris R. L., Leech R., Hellyer P. J., Shanahan M., Feilding A., Tagliazucchi E., et al. (2014). The entropic brain: a theory of conscious states informed by neuroimaging research with psychedelic drugs. Front. Hum. Neurosci. 8:20. 10.3389/fnhum.2014.00020 

Gomez Emilsson, A. (2016). Qualia Computing in Tucson: The Magic Analogy. Qualia Computing. https://qualiacomputing.com/2016/05/01/qualia-computing-in-tucson-the-magic-analogy/

Gomez Emilsson A. (2016). Algorithmic Reduction of Psychedelic States. Qualia Computing. https://qualiacomputing.com/2016/06/20/algorithmic-reduction-of-psychedelic-states/

Gomez Emilsson, A. (2017). Quantifying Bliss. Qualia Research Institute. https://www.qualiaresearchinstitute.org/s/Quantifying-Bliss.pdf

Gomez Emilsson, A. (2017). The Universal Plot: Part I – Consciousness vs. Pure Replicators. Qualia Research Institute. https://www.qualiaresearchinstitute.org/s/The_Universal_Plot__Part_I___Consciousness_vs__Pure_Replicators.pdf

Gomez Emilsson, A. (2018). Qualia Formalism in the Water Supply: Reflections on The Science of Consciousness 2018. Qualia Computing. https://qualiacomputing.com/2016/05/01/qualia-computing-in-tucson-the-magic-analogy/

Gomez Emilsson, A. (2018). Materializing Hyperbolic Spaces with Gradient-Index Optics and One-Way Mirrors. Qualia Computing. https://qualiacomputing.com/2018/08/19/materializing-hyperbolic-spaces-with-gradient-index-optics-and-one-way-mirrors/

Gomez Emilsson, A. (2019). The Hyperbolic Geometry of DMT Experiences (@Harvard Science of Psychedelics Club). Qualia Research Institute YouTube channel. https://youtu.be/loCBvaj4eSg

Gomez Emilsson, A. (2021). Free-Wheeling Hallucinations: Be the Free-Willed God of Your Inner World-Simulation. Andrés Gómez Emilsson YouTube channel. https://youtu.be/o1wjDOwXjY4

Hofmann, A. (1980). LSD: my problem child. Psychedelic Reflections, 24.

Johnson, M. (2016). Principia Qualia. Open Theory. https://opentheory.net/PrincipiaQualia.pdf

Johnson, M. (2019). Neural Annealing: Toward a Neural Theory of Everything. Qualia Research Institute. https://www.qualiaresearchinstitute.org/s/Neural-Annealing.pdf

Lehar, S. (1999). Harmonic Resonance Theory: An Alternative to the “Neuron Doctrine” Paradigm of Neurocomputation to Address Gestalt properties of perception. Steven Lehar’s Homepage. http://slehar.com/wwwRel/webstuff/hr1/hr1.html

Lehar, S. (2002). The Function of Conscious Experience: An Analogical Paradigm of Perception and Behavior. Steven Lehar’s Homepage. http://slehar.com/wwwRel/webstuff/consc1/consc1a.html

Lehar, S. (2003). Cartoon Epistemology. Steven Lehar’s Homepage. http://slehar.com/wwwRel//cartoonepist/cartoonepist62.html

Lehar, S. (2004). The Boundaries of Human Knowledge: A Phenomenological Epistemology or Waking Up in a Strange Place. Steven Lehar’s Homepage. http://slehar.com/wwwRel/webstuff/book2/Boundaries.html

Lehar, S. (2014). Clifford Algebra: A visual introduction. Steven Lehar’s Blog. https://slehar.wordpress.com/2014/03/18/clifford-algebra-a-visual-introduction/

Lehar, S. (2010). The Grand Illusion: A psychonautical odyssey into the depths of human experience. Steven Lehar’s Homepage. http://slehar.com/wwwRel/GrandIllusion.pdf

Lehar, S. (2019, November 30). Steven Lehar – Do We Live in the Real World? (@Harvard Science of Psychedelics Club). Zuck This YouTube channel. https://youtu.be/WPZ9WMvtbi0

Lehar, S. (n. d.). Alien Contact- it won’t happen the way you expect!. Steven Lehar’s Homepage. http://slehar.com/wwwRel/webstuff/space/aliens.html

Lehar, S. (n. d.) The Two Worlds of Reality. Steven Lehar’s Homepage. http://slehar.com/wwwRel//webstuff/book/chap1.html

Olah, C., Mordvintsev, A., Schubert, L. (2017). Feature Visualization: How neural networks build up their understanding of images. Distill. https://distill.pub/2017/feature-visualization/

Olah, C., Cammarata, N., Schubert, L., Goh, G., Petrov, M., Carter, S. (2020). Zoom In: An Introduction to Circuits. Distill. https://distill.pub/2020/circuits/zoom-in/

Sandu, Alin. (2016, February 7). Nondualita – STEVEN LEHAR  [Video]. YouTube. https://youtu.be/JQ51vrnbAHA

Appendix A: Excerpts

The Dimensions of Conscious Experience 

Quote from page 21 of “The Function of Conscious Experience” by Steve Lehar:

Once we accept the fact that the world of visual consciousness is a pattern of energy in our physical brain, we can begin to examine that conscious experience to see what it might tell us about its neurophysiological correlate. The practice of phenomenology for investigating mental function was more popular before modern neuroscience introduced a new concept of neurocomputation that seems inconsistent with phenomenological observation. (Vernon 1937, 1952, Gregory 1981, Ramachandran & Blakeslee 1998, Smythies 1953, 1988, 1994, 1999, Koffka 1935, Köhler 1924) The most basic and salient fact of visual consciousness is that it appears as a three-dimensional spatial structure (Vernon 1952, p. 81- 92). More specifically, the phenomenal world is composed of solid volumes, bounded by colored surfaces, embedded in a spatial void. Every point on every visible surface is perceived at an explicit spatial location in three-dimensions (Clark 1993), and all of the visible points on a perceived object like a cube or a sphere, or this page, are perceived simultaneously in the form of continuous surfaces in depth. The perception of multiple transparent surfaces, as well as the experience of empty space between the observer and a visible surface, reveals that multiple depth values can be perceived at any spatial location. The information content of perception can therefore be characterized as a three-dimensional volumetric data structure in which every point can encode either the experience of transparency, or the experience of a perceived color at that location. Since perceived color is expressed in the three dimensions of hue, intensity, and saturation, the perceived world can be expressed as a six-dimensional manifold (Clark 1993), with three spatial and three color dimensions.

The Cartesian Theatre and the Homunculus Problem 

Quote from pages 21-22 of “The Function of Conscious Experience” by Steve Lehar:

This “picture-in-the-head” or “Cartesian theatre” concept of visual representation has been criticized on the grounds that there would have to be a miniature observer to view this miniature internal scene, resulting in an infinite regress of observers within observers. However this argument is invalid, for there is no need for an internal observer of the scene, since the internal representation is simply a data structure like any other data in a computer, except that this data is expressed in spatial form. If the existence of a spatial data structure required a homunculus to view it, the same objection would also apply to symbolic or verbal information in the brain, i.e. epistemic as opposed to sensory perception, which would also require a homunculus to read or interpret that data. In fact any information encoded in the brain needs only to be available to other internal processes rather than to a miniature copy of the whole brain. To deny the spatial nature of the perceptual representation is to deny the spatial nature so clearly evident in the world we perceive around us. To paraphrase Descartes, it is not only the existence of myself that is verified by the fact that I think, but when I experience the vivid spatial presence of objects in the phenomenal world, those objects are certain to exist, at least in the form of a subjective experience, with properties as I experience them to have, i.e. location, spatial extension, color, and shape. I think them, therefore they exist. All that remains uncertain is whether those percepts exist also as objective external objects as well as internal perceptual ones, and whether their perceived properties correspond to objective properties. But their existence in my internal perceptual world is beyond question if I experience them, even if only as a hallucination.

Frozen Time

Quote from pages 67-68 of “The Boundaries of Human Knowledge: A Phenomenological Epistemology or Waking Up in a Strange Place” by Steven Lehar:

If time were a frozen dimension as proposed above, that would do considerable violence to our everyday notions of causality, and thereby radically alter our view of all causal explanations. For example the first, most basic feature of causality is that matter that exists has a tendency to continue to exist. (unless it happens to decay into energy, which then also continues to exist) In frozen space-time, this means that particles of matter no longer appear as points moving through empty space, but they become long spaghetti strands extending continuously through the time dimension. The causal property of persistence has thereby been transformed into a geometrical or structural feature in frozen spacetime, something like the logic of static structures, whereby a block will never be found hanging unsupported in space, but must always be supported by other blocks that rest on still other blocks all the way down to the supporting ground. Likewise, the explanation for the logic of evolution is dramatically altered when viewed in frozen spacetime. It can no longer be said that if an organism adapts to its environment it will continue to propagate, otherwise it will go extinct. Instead, we would have to say that there are many parallel and branching threads of life from the first living thing stretching on toward the future, together with countless side-branches of life that peter out because they don’t stretch forward in time toward the future, but break up into disorganized lifeless matter. The conventional causal explanation becomes as tautological in frozen spacetime as saying that the only branches of a tree that grow to great heights are those that grow upward, otherwise they never grow to great heights. A causal law has been transformed into a structural feature of the time-line of life. I do not propose that the static formulation of frozen space-time is necessarily more correct or veridical than the conventional flowing time explanation, but rather that there is no way in principle for us to comprehend something as fundamental as time, and the frozen time explanation may well be just as far from the ‘truth’ as the conventional flowing time explanation. The point is that there can be alternative explanations of reality that are as profoundly different in their assumptions and their manner of explaining that reality as are the flowing and frozen time explanations, and yet they are also in some sense equivalent, because the structural laws of the frozen time explanation correspond exactly to the causal law of the flowing time explanation, although expressed in a completely different form. So it may be that the realist explanation of the world in terms of flowing time and causality is both an accurate reflection of the causal laws of the noumenal world, while at the same time being as fundamentally different and thus ‘wrong’ in its expression of those laws as the difference between the flowing-time and the frozen-time explanations of reality. Thus the realist and the idealist are both right, our perception of the dimensions of reality are both an accurate reflection of the world as it really is, as must necessarily be the case for perception to be evolutionarily adaptive, and at the same time there is truly nothing we can know about the true nature of the noumenal world as it really is, it may be as different from our phenomenal experience as is the frozen spacetime world to the flowing-time causal world.

A Psycho-Aesthetic Hypothesis

Quote from The Two Worlds of Reality by Steven Lehar:

The harmonic resonance theory of neurocomputation also accounts for a number of other aspects of human experience which have never found a satisfactory explanation elsewhere. For the most prominent characteristics of harmonic resonance are symmetry and periodicity of the standing wave patterns both in space and in time. It turns out that symmetry and periodicity have very special significance in human experience, for these properties are ubiquitous in human aesthetics, as seen in the symmetrical and periodic patterns of design used in all cultures throughout human history to decorate clothing, pots, tools and other artifacts, especially items of special symbolic or religious significance. Symmetry and periodicity are also prominent features of architecture, music, poetry, rhythm, and dance. In chapter 11 I propose a psycho-aesthetic hypothesis, whereby any principles of aesthetics that are found to be universal across all human cultures, are thereby indicative of properties that are fundamental to the human mind itself, rather than a cultural heritage. I propose therefore that the symmetry and periodicity in art and music are aesthetically pleasing exactly because they are easily encoded in the periodic basis function offered by the harmonic resonance representation.

Besides providing collateral support for the harmonic resonance theory, the psycho-aesthetic hypothesis can be inverted to identify even more properties of mental function than those revealed by phenomenological analysis alone. For the primitives of the visual arts, music, and dance, can be seen as evidence for the nature of visual, auditory, and motor primitives in the brain. This in turn suggests a periodic basis set in perception, in the nature of a Fourier code. The advantage of a periodic basis set is that when a match is found to an input pattern, the periodic basis set automatically extrapolates that pattern outward in space and time, reifying the unseen portions of the pattern on the basis of the sample present in the input. This perceptual extrapolation explains the amodal completion of hidden portions of perceived objects and surfaces in the world. Evidence for this periodic basis set can be seen even in the abstract world of mathematics, where the periodicity inherent in the number line reflects an attempt to quantify the world in terms of periodic patterns. This insight serves to unite the fields of science and aesthetics, and reveals mathematics as a more abstracted refinement of the same principles observed in the visual and musical arts, which in turn are merely a more abstracted refinement of the principles behind visual and auditory perception, as discussed in chapter 11. The harmonic resonance theory also offers an explanation for one of the most enduring mysteries of human experience, which is the question of why resonances in musical instruments and the rhythmic beating of drums have such a powerful ability to evoke the deepest emotional response in the human soul. I propose that the musical instrument represents man’s first modest success at replicating the physical principle behind biological computation, and the strong emotional response evoked by these inanimate resonances reflects an unconscious recognition of the essential affinity between mind and music.

What Developmental Milestones Are You Missing?:

Quote from What Developmental Milestones Are You Missing? by Scott Alexander:

I remember reading through Korzybski’s giant blue book of General Semantics, full of labyrinthine diagrams and promises that if only you understood this, you would engage with the world totally differently, you’d be a new man armed with invincible cognitive weapons. And the key insight, maybe the only insight, was “the map is not the territory”, which seems utterly banal.

But this is a self-environment distinction of exactly the sort that children learn in development. It’s dividing your own representation of the world from the world itself; it’s about as clear a reference to theory of mind as you could ask for. Korzybski considered it a revelation when he discovered it; thousands of other people found it helpful and started a movement around it; I conclude that these people were missing a piece of theory-of-mind and Korzybski gave it to them. Not the whole deal, of course. Just a piece. But a piece of something big and fundamental, so abstract and difficult to teach that it required that whole nine-hundred-something page book to cram it in.

Collecting Qualia Souvenirs

The Tracer Tool is available here.


Andrew Zuckerman (Zuck) recently presented at IPN’s[1] PsychedelX[2] conference about QRI’s Tracer Tool:

Video description: How can we bring back information from conscious states, especially from exotic and altered states of consciousness? This talk covers Qualia Research Institute’s tracer replication tool and how we can turn what until now has been qualitative descriptions and informal approximations of the psychedelic tracer phenomenon into concrete quantitative replications.

I think that Zuck does a great job at walking you through the features of the tool. If you watch the video you will understand the difference between trails, replays, and strobes. You will get an intuitive feel for what color pulsing means. It will teach you how ADSR envelopes affect tracer effects. And it will give you a sense of how we can use the Tracer Tool to quantify how high you are, how synergistic drugs are, and how valenced a given tracer pattern is. Of course this is explained in the original writeup (linked above), but Zuck’s presentation might be more appropriate if you don’t have the time to read 10,000 words. I recommend it highly.

Qualia Souvenirs

One of the concepts that Zuck introduces in his presentation is that of a qualia souvenir. Just like how it is very nice to bring back a keychain with a picture of the place of your vacation as a souvenir, perhaps we could generalize this notion to include experiences as a whole. That is, how do we create a souvenir for an experience? As Zuck points out, taking a picture while on a psychedelic simply won’t do. You need to capture the quality of your experience, rather than merely the content of the inputs at the time.

With the Tracer Tool (and tools we will be sharing in the future) you can do just that. Well, you can at least replicate a component of your experience. And little by little, as we develop the tools to replicate more and more such components, we will slowly get to the point where you can genuinely recreate a snapshot of your psychedelic experience (or at least to the extent that images and sounds can evoke its nature).

Make It Social

One of the features of the Tracer Tool that I failed to emphasize in the original writeup was that we put a lot of effort into making the submissions shareable. There are several ways you could do this, in fact. The simplest is to fiddle with the parameters until you get an accurate tracer replication and then click on “Start Recording Video” and then click “Stop Recording Video” when you have captured what you want. Then it’s as simple as clicking on “View/Download Video” and then on “Download”. You’ll get a .webm file, which is supported by most large image-sharing sites (e.g gfycat.com). And if you want or need it in a .gif format (e.g. to share it on Facebook), you can use a free online converter.

Alternatively, you can click “Share Parameters” and copy the JSON that is displayed. You can then share it with your friends, who will click on “Import Parameters” and paste the JSON you gave them. The advantage of this method versus the previous one is that you can edit others’ qualia souvenirs and work together to create specific effects. It is also a way for you to “save” your work if you are not quite done and want to continue fiddling with the parameters later on, but don’t want to lose the work you have already put into it.

This is all to say: Make it social! It’s easy! Add tracer replications to your trip reports. Share them in social media. Use them to help your doctor understand the severity of your HPPD. Share them with friends and family (well, maybe not family, lest you want Grandma to know intimate phenomenological details of your LSD trip – there’s every kind of family, you know?). And so on. Let’s normalize psychedelic tracers!

Side-By-Side

A recent improvement to the tool that Zuck mentions in the video is the fact that we now display two bouncing balls rather than just one. This is in order to mitigate the problem that when you are tripping, the simulated tracers will get in the way of the actual tracers. And while this is still a bit of a problem, having one bouncing ball without simulated tracers can be really helpful when fiddling with the parameters on psychedelics:

Side-by-side: left side with tracers, right side without tracers.

We got a trip report from someone who took 100μg LSD who used the tool once we had added the second ball. This person said that the second ball was extremely helpful and that it allowed them to confidently estimate the replay frequency (14.5Hz):

100μg LSD 4 hours after dosing

It’s satisfying to see someone being confident about the replay frequency. The 14.5Hz in this case is not too far off from the 15-20Hz range previously estimated for LSD. And the best part is that this was done during the trip and in real time. The person who submitted this datapoint specifically said that it was very clear that the effect was one of replay rather than strobe, and that they were able to accurately estimate the replay frequency by adjusting the spacing so that there would be a match between the simulated trail effects on the left with the real trail effects on the right. We expect this to be a skill very amenable to training and we hope the psychonautic community starts paying attention to it.

Tracer Tool on Psychedelic YouTube

I recently found a really interesting YouTube channel: Junk Bond Trader (JBT for short). I found it by looking for quality 5-MeO-DMT trip reports and I thought that his video about it was good enough for me to look deeper into his work.

One of the things I really enjoy about his style is that he describes the quality of his altered states in a very matter-of-fact way without taking the experience at face value. He also has a chill demeanor, epistemologically optimistic and curious rather than stuck in a wall of confusion or vibing in mysterianism. This is quite rare in Psychedelic YouTube. Exaggerating a little, I find that psychedelic-adjacent personalities tend to undergo changes that end up being difficult to square with the sort of slow and humble attention to detail needed for science and serious phenomenology. Perhaps we can think of this in terms of archetypes. When someone starts to explore psychedelics they often begin by embodying the archetype of the explorer. Namely, being driven by curiosity about what’s out there in the state-space of consciousness. After a number of powerful experiences, the driving archetype often shifts. The direct exposure to high-energy high-integration states of mind tends to anneal a new self-concept. The archetype they embody tends to drift to things like the psychedelic mystic, priest, educator, messiah, warrior, evangelist, shaman, prophet, counselor, or healer. It is rare to see someone who after many such exposures remains in the explorer wavelength; undoubtedly one of the most useful archetypes for science. In addition to an explorer, JBT is also a synthesizer in that he makes detailed analyses pointing out the common features across many experiences. For instance, I loved his retrospective analysis of about 40 DMT trips (see: part 1, 2, 3, & 4).

Steven Lehar is right, psychedelic experiences are harder to dissect when one is young and impressionable. It is quite likely that the best phenomenological reports will come from people who are at least 30 years old and who have a wealth of crystallized knowledge to use in order to describe their experiences. Speaking of which, I would say that Steven is also someone who successfully maintained the archetype of explorer throughout his psychedelic explorations without lapsing into any other less helpful archetype. But more than that, Lehar is also a synthesizer, and above all a scientist. At QRI we very much value his contributions and, contra modern academia, take seriously the sort of epistemology he employed. Namely, investigating the phenomenal character of (exotic) experiences in order to probe the principles by which perception operates. More generally, the psychedelic archetypes we consider to be priceless for qualia research are those of the explorer, synthesizer, philosopher, scientist, and engineer. Let’s get more of those and less shamans, evangelists, prophets, etc.

Back to JBT, I would highly recommend his Coffee Trip Report video on the basis that… it is really funny. But perhaps most relevant for our purposes at the moment, he recorded a video while on 200μg + 36mg 2C-B (warning: for most people this would be a very strong combined dose) and at 45:40 he started talking about the nature of the tracer effects of this combo:

“These trails are no fucking joke you guys. Some of the coolest visuals I’ve ever had in my life. […] Can I see through my eyelids? I can see around me, what the fuck? Dude, that’s freaking me out. [Waves hand in front of face with eyes closed]. There it is again! Wow. How does that work? […] These visuals are awesome, you’ll have to take my word for it. […] Everything looks alive, you know? It is not so much morphy as with mushrooms, but everything is jumpy, it’s got an energy to it. It’s all pulsing at the same frequency. These trails are… they honestly last two or three seconds. It’s not even funny at this point. It’s ridiculous. I thought I knew trails… I thought I knew trails! I didn’t know fucking trails. I’m afraid to do this again. I was seeing through my eyelids earlier… I’ve gotta look back at that footage. I mean, I obviously wasn’t looking through my eyelids, I know that. But I thought I was, I thought I was, I was that convinced. It’s weird, you go in and out of confusion, and it coincides with the intensity of the hallucinations. It’s like the more confused I get, the more intense the visuals get. So just when things start going good I can’t articulate it. I’m very conscious and lucid during all of this experience, and I’ll be able to recall it all. […] These trails are so over the top. Every little movement stains the air forever. […] Really weird, really strong visuals. Everything looks alive. Which is really cool. I feel like my ceiling is wet. That popcorn ceiling looks wet. It has this weird gloss over it. It looks cool. What can I say, it looks awesome. I could sit here all night staring at my fucking ceiling.”

Given these comments about the trail effects he was experiencing I decided to reach out to him to congratulate him for the quality psychedelic content and also ask him if he would be kind enough to try to replicate the tracers he saw using the Tracer Tool. And he did! He can now share with us a qualia souvenir from his trip! Here is what the tracers looked like:

He left this comment on the submission: “Though it was 5 weeks later, I made a specific note of the tracers in a live trip report video, and committed it to memory at that point because they were so unusually vivid. I chose black because the trail was specifically dark black.” – Junk Bond Trader (see the parameters[3]).

Just a few days ago, JBT gave a shoutout to QRI, my channel, and the Tracer Tool in a video (between 2:35 and 5:20). Thank you JBT! I particularly liked that he remarks on the fact that we use Shia LaBeouf’s “Just Do It!” green screen as the default animation for our custom tracer editor.[4]

Just Do It! Make Your Dreams Come True! (Remix) – with JBT’s Qualia Souvenir Tracers

An important note is that in his shoutout JBT makes it sound like this is all just me, but in reality what is going on at QRI is a huge team effort. In the psychophysics front in particular I would like to mention that Lawrence Wu and Zuck are the main people pushing the envelope and I am immensely grateful for all the hard work they are doing for this project. This also wouldn’t be possible without the many discussions with people at QRI and the broader community of friends of the organization.

I believe that Adeptus Psychonautica, whom I also like and respect, will give the Tracer Tool a try and discuss it in his channel soon! He interviewed me over a year ago and I think that he is also very much of an explorer. A particularly nice thing about his channel is that he reviews psychedelic retreat and healing centers. This is unusual; most people find it psychologically difficult to say anything bad about the place or the people who facilitated an e.g. ayahuasca ceremony for them. The perceived sacredness of the ritual makes any review other than a glowing recommendation feel sacrilegious. Adeptus Psychonautica has been around the psychedelic retreat block enough that he can really map out all the ways in which specific psychedelic retreat centers fail to meet their full potential. This is highly appreciated. I personally would take my sweet time in selecting the right place to experience something as valenced as an ayahuasca trip, so his reviews add a lot of value on that front. Thank you Adeptus!

Akin to these two YouTubers, if you have the ability to promote the Tracer Tool to audiences that are likely to try it, please be our guest! We would love to get more data so we can share the results with the world.

From Psychedelic Renaissance to Psychedelic Enlightenment

One of the things that I love about the fact that JBT tried the tool and talked about it on his channel is that it shows that research feedback loops can be closed online and in places as distracted and unfocused as YouTube. It hints at a new possible model for decentralized scientific research of exotic states of consciousness. Even if small in percentage, a dedicated group of online rational psychonauts able and willing to try each other’s experiments and discuss them openly might very well accelerate our understanding of these states at a pace that is faster than academia or the R&D departments of relevant industries (such as pharma). How many potential Steven Lehars are out there just waiting for the right legal landscape to share their experiences and analyses with others alike? I am excited to see how the online rational psychonautic community evolves in the coming years. I anticipate substantial paradigmatic developments, and we hope that QRI contributes to this process. In the long term, it is still unclear where most of the discoveries in this field will take place. On one extreme a hyper-centralized Manhattan Project of Consciousness could leapfrog all current research, and on the other extreme we have anonymous and decentralized Psychedelic Turk scenarios where access to exotic states of mind (both from the inside and the outside) is a sort of utility at the mercy of market forces. In the middle, perhaps we have semi-decentralized conglomerates of researchers building on each other’s work. If so, I look forward to an emergent science-oriented psychedelic intelligentsia of excellent trip reporters on YouTube in the next few years.

What Data Are We Most Interested In?

The combinatorial space of possible drug cocktails is really large and poorly mapped out. Of particular note, however, is the exotic effects caused by mixing psychedelics and dissociatives. Given the reports that there is a profound synergy between psychedelics and dissociatives (and that this combination is not generally particularly unsafe), we expect there to be really interesting tracers to report and we have no submissions of the sort so far. In particular, we expect to find synergy (rather than orthogonality or suppression) between these classes of drugs, and we would love to quantify the extent of this synergy (anecdotally it is really strong). If you are the sort of person who does not get noticeable tracers on LSD, perhaps try adding a little ketamine and see if that helps. Chances are, you will be like JBT, saying something along the lines of “I thought I knew tracers… I didn’t know **** tracers!”.

It would also be really good to see tracer data for candy-flipping (and MDMA combinations more broadly). We suspect that MDMA will generally have interesting ADSR envelopes. So if you have candy-flipped in the past or you intend do to so in the future please consider donating a couple minutes of your time to submit a datapoint! Remember, you can share it with your friends as a qualia souvenir!

Finally, we would love to have more DMT and 5-MeO-DMT submissions. We are interested in checking if the differences we have found between them can be replicated. In particular, we are told that 5-MeO-DMT produces monochromatic tracers whereas DMT produces richly-colored tracers that flicker between positive and negative after-images. If this turns out to be true, it would be really significant from a scientific point of view:

Apropos Psychedelic YouTube

With over a quarter million views as of March of 2021, The Hyperbolic Geometry of DMT Experiences (@Harvard Science of Psychedelics Club) is perhaps the most viewed piece of QRI content. Thus, the comment section perhaps gives us a snapshot of how the existing (pre-Galilean!) memes surrounding the psychedelic community make sense of this work. Doing a cursory semantic clustering analysis, I would say that most of the comments tend to fit into one of the following groups:

  1. Comments from people who admit to having tried DMT tend to say that “this is the best description of DMT phenomenology I have ever seen”.
  2. Comments complaining about the poor audio quality.
  3. Comments saying I should go on Joe Rogan (e.g. “Very captivating and well formulated. We need to have jamie pull this up.” is the most upvoted comment, with 1.7K upvotes).
  4. Comments stating that the DMT entities are real and that I should take higher doses to confirm that.
  5. Comments complaining that “visuals are not what matters about the experience” and that I’m “missing the point” for paying attention to them.
  6. Weird miscellaneous comments like claiming that the video is a proof that there is a conspiracy from Harvard trying to convince the world that DMT is not a true spiritual molecule.
  7. Fun one-liners (my favorite is “Massachusetts Institute of Tryptamines”).

Let me briefly comment on each of these clusters:

For (1): I am always happy to hear from psychonauts that our work at QRI is clarifying and illuminating. I get a lot of emails and messages saying this, and it honestly makes me happy and keeps me motivated to go on. An example of this would be one of the most upvoted comments:

This video combined with the article probably explained more of the dmt trip than all the trip reports I’ve read which is a lot. The levels, with the doses! Now I know I landed squarely in the Magic Eye. The symmetry hotel is a great explanation too. I find it interesting that I had an experience of divine consciousness on level three rather than level six; perhaps it was just a foretaste? Truly informative, this is what psychonauts need to hear.


YouTube user johnnysandiegoable

For (2): Yes, we know, sorry! We did what we could to stitch together the audio from my phone and the audio from the camera (which was way in the back). The wireless mic we had planned to use malfunctioned at the last minute and I wasn’t very mindful about the fact that the phone would produce the best audio. I know I should have stayed closer to the podium for most of the talk. That said, if you hear the presentation with headphones and are willing to increase the volume for the quiet parts, you can still make out every word. So, admittedly, the comments are exaggerating a bit just how unlistenable it is. ^_^

For (3): Joe, if you are reading this, I’m game! Bring it on! I think that it is entirely possible that we will have a great conversation.

For (4): I have indeed said before that we think it is unlikely that one makes true contact with mind-independent entities while tripping on DMT. Of course we welcome evidence to the contrary, and we have even suggested novel methods by which this could be tested. But I do want to say that unlike other accounts of the DMT phenomenology, the way we argue for the likely internal (“fully in your head”) interpretation does not in any way dismiss the specific reasons why such experiences are so compelling. It is not only that the experience feels very real (indeed, what does that even mean?) but that it has a series of properties that makes the hallucinations stand out as uniquely believable relative to other psychedelics. In the Harvard presentation I mention the idea that the dimensionality of the experience is so high that in a way one does experience a sort of superintelligence while on DMT. In such states, we genuinely get to experience much more information at once and render intricate connections in ways that would make connoisseurs of complex thoughts extremely jealous. Alas, this has yet to be fine-tuned for any kind of useful computational purpose. Yet, in terms of raw information bandwidth, the state has tremendous potential. So we could say, that on DMT you do get to experience a sort of higher intelligence; it is just that it is a higher intelligence of your own making, and we lack an adequate narrative within sober states of mind to make sense of what this experience means. Hence we tend to converge on easy-to-explain and relatable metaphors. Saying that one met with an advanced alien intelligence is somehow easier to convey than describing in detail the sequence of point-of-view fragmentation operations that bootstrapped the multi-perspectival state of mind you experienced. More so, in a recent video, I explained that DMT has some additional properties that make the hallucinations it induces extremely believable. Of particular note I point out that on DMT one experiences:

  • Multi-modal coherence where touch, sight, and sound hallucinations are synchronized,
  • An extremely high temperature parameter leading to the melting of the phenomenal self, and
  • Tactile hallucinations, which add a layer of “reality” to the experience.

These and other features are the reason why DMT experiences feel so “real” and hard to dismiss as mere hallucinations. Rational psychonauts are advised to pay close attention to this in order to avoid developing delusions with repeated administrations.

For (5): Look, we understand. It is obviously the case that the visual effects are a tiny component of the experience, but consider just how difficult it is going to be to describe every single aspect of the experience. I am sure you have heard the expression “learn to walk before you learn to run” (or in this case, learn to walk before you learn to fly, or perhaps more appropriately, to learn to walk before you learn how to operate an alien spaceship with sixteen thousand levers interlinked in unknown ways). In brief, the path that will take us to the point where we can fully characterize a DMT trip will start with developing an extremely crisp and precise vocabulary and research methodology to describe the simplest low-level effects. It is surprising how much we can in fact say about a DMT trip by allusions to attractors in feedback systems and hyperbolic symmetry groups even if this turns out to only get at a small fraction of what makes such experiences interesting. We have to start with the basics; that is what we are doing here.

For (6): This is at least somewhat expected. Recall that DMT tends to make you overfit data. Conspiratorial thinking is a classic form of overfitting. Without a rational framework and grounding exercises, DMT users will generally develop increasingly overfit models of reality.

For (7): Well, keep them coming!

Future Developments

I want to conclude by mentioning that we have ambitious plans for QRI’s Psychophysics Toolkit (of which the Tracer Tool is but the first of many tools to come). We are in the process of developing many more experimental tools and paradigms specifically designed to rigorously quantify and characterize the information-processing features of exotic states of mind. Fancifully, imagine an “experience editor” where you can recreate arbitrary experiences from first principles. To name one possibility here, consider Distill’s Self-Organizing Textures: visual textures are hard to put into words, but easy to tell apart. Hence, odd-one-out paradigms in conjunction with generative methods (i.e. texture synthesis) can allow us to pin-point exactly how psychedelics affect our perception of mongrels. In the long run, we want to characterize the circuit motifs emergent out of the neural architecture of the human brain, and we expect this work to be extremely useful for that pursuit. Stay tuned!


[1] From their website: The Intercollegiate Psychedelics Network (IPN) is a youth-led garden organization dedicated to the development of students into the next generation of diverse and interdisciplinary leaders in the field of psychedelics. We envision a future where safe, legal, and equitable access to psychedelic healing creates a more just, peaceful and connected world. [e.g. see PennPsychedelics].

[2] From their website: PsychedelX is a student talk program featuring 20 minute talks from students around the globe with novel, impactful, and interdisciplinary ideas that will shake up the psychedelic discourse. From February 22nd – 27th [2021], watch their presentations on YouTube to expand your understanding of psychedelics and their role in our world today.

[3] If you want to see Junk Bond Trader’s tracer go to the Tracer Tool, click “Import Paramters”, and then paste: {“animation”:”unlitBallGravity”,”speed”:”1.65″,”trailOn”:true,”trailIntensity”:”70″,”trailTimeFactor”:”78″,”trailExponential”:true,”strobeOn”:true,”strobeFrequency”:”14.7″,”strobeIntensity”:”83″,”strobeTimeFactor”:”76″,”strobeExponential”:true,”strobeAdsr”:false,”replayOn”:false,”replayFrequency”:”11″,”replayIntensity”:”68″,”replayTimeFactor”:”75″,”replayExponential”:true,”replayAdsr”:false,”pulseOn”:false,”pulseFrequency”:”1.6″,”pulseAmplitude”:”50″,”pulseColor”:false,”pulseColorAmplitude”:”100″,”maxTracers”:”154″,”color”:”#000000″}

[4] Thanks to Lawrence Wu for that.

Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool

Try it yourself!


By Andrés Gómez Emilsson (see special thanks)

TL;DR

We developed a new method for replicating psychedelic tracer effects in detail: the Tracer Replication Tool. This tool gives us a window into how the time-like texture of experience determines the state of consciousness we find ourselves in, which clarifies what makes both meditating and taking psychedelics such powerful state-switching activities. We discuss how the technique of using the tracer tool may find useful applications, such as allowing us to describe exotic “ineffable” experiences in clear language, standardize a scale of intensity of psychedelic drug effects (a.k.a. a “High-O-Meter”), help us quantify the synergy between different drugs, and test theories for what makes an experience feel good or bad such as the Symmetry Theory of Valence. The pilot data collected with this tool so far is suggestive of the following patterns: (1) THC and HPPD result in a smooth and faint trail effect. (2) The characteristic frequencies of the strobe and replay effects for 2C-B are slower than those of either DMT or 5-MeO-DMT. And, (3) whereas DMT comes with a strong color pulsing effect leading to very colorful visuals, 5-MeO-DMT gives rise to monochromatic tracer effects. We conclude by discussing the implications of these patterns in light of an analysis of experience that allows for a varying time-like texture. We hope to inspire the scientific community and curious psychonauts to use this tool to help us uncover more patterns.

Introduction

Rhythmic activity in the brain is a staple of neuroscience. It shows up in spiking neurons, synchronous oscillations at the level of networks, global patterns of resonance and coherence in EEG recordings, and in many other places. The book Rhythms of the Brain by György Buzsáki is a systematic review of what was known about these rhythms back in 2006.[1] One of the things György talks about in this book is how a lot of neuroscience techniques focused on finding the neural correlates of perception tend to consider the variable activation of neurons from one trial to the next as noise. In experiments that look into how neurons respond to a specific stimulus, datasets are constructed that track the neuronal activity that stays the same across trials. That which changes is discarded as noise, and György argues that such “noise” is really where the information about the internal rhythms is to be found.[2] We concur with the assessment that understanding these native rhythms is key for making sense of how the brain works. Perhaps one of the most exciting developments in this space is the method of Connectome-Specific Harmonic Wave analysis (Atasoy et al., 2016). This way of analyzing fMRI data describes a “brain state” as, at least partly, consisting of a weighted sum of its resonant modes. This paradigm has been used with success for comparing brain states across widely different categories of experience: LSD, ketamine, and anesthesia, among others (Luppi et al., 2020).

These are exciting times for exploring the native rhythms of nervous systems in neuroscience. But what about their subjective quality? One would hope that we could connect a formal third-person view of these rhythms with their experiential component. Alas, at this point in time the behavioral and physiological component of brain rhythms is far better understood than the way in which they cash out in subjective qualities.

Could there be a way to make these rhythms easily visible to ourselves as scientists? One interesting lens through which to see psychedelics is in terms of the way they excite specific rhythm-generating networks. This lens would present psychedelic states as giving you a sense of what it feels like to have many of these rhythms simultaneously activated, thus having access to a wider repertoire of brain states (Atasoy et al., 2017).

But you don’t need psychedelics to realize there’s something fishy about the solidity of our perception. Intuitively, one may get the impression that normal everyday states of consciousness do not show the signatures of being the result of ensembles of rhythmic activity. That said, some would affirm that paying attention to the artifacts of our perception may in fact be a window into these rhythms. For example, Lehar’s Harmonic Resonance Theory of the gestalt properties of perception (Lehar, 1999) attempts to explain the characteristics of well known visual illusions (such as the Kanizsa triangle) with principles derived from the superposition of rhythmic activity.

Kanizsa Triangles

Paying close attention to the act of observing an object over time has led some researchers to play with the idea that our experience of the world is best understood as music (Lloyd, 2013), for our feeling of a solid surrounding results from the interplay between finely coordinated sensations and acts of interpretation. Indeed, the fluidity of sensory impressions betrays our common-sense notion that we experience a solid and stable world. It often takes a perturbation out of our normal everyday state of consciousness to notice this. As an example here, we can point out that insight meditation practices peer into the illusion of solidity and continuity of our experience, whereas concentration meditation enhances these illusions (Ingram, 2018).

Arguably, like a fish who cannot notice water until it’s taken out of it, the stitching process by which our brain constructs reality is usually hidden from view. To be taken out of the water in this context would be to be in a state that allows you to notice the seams of one’s experience. To the extent that this normal stitching process breaks down in exotic states of consciousness, they are clearly useful for research in this domain. Thus we argue that the artifacts of perception in alien states of consciousness are not noise; they provide hints for how normal experience is constructed. In particular, we posit that “psychedelic tracers” (i.e. the cluster of persisting visual phenomena caused by hallucinogens) may be a window into how rhythmic feedback dynamics are used to control the content of our experience. For this reason, we have been interested in turning what until now has been qualitative descriptions and informal approximations of this phenomenon into concrete quantitative replications.

In what follows we will showcase the value of a psychophysics toolkit we developed at the Qualia Research Institute called the Tracer Replication Tool for modeling psychedelic tracer phenomenology. Although we will focus on psychedelic experiences, this tool can have a much broader set of applications. For example, we show how the tool can be used to visualize and quantify the severity of HPPD, which currently has a very qualitative, and imprecise at best, diagnostic criteria. Likewise, the tool has the potential to bring together the complex clinical presentation of visual disturbances such as palinopsia, photopsia, oscillopsia, visual snow, and other conditions, into a coherent framework. Perhaps, speculatively, the connection between all these visual disturbances is to be found in the dysregulation of the rhythms of the visual control systems, which is what the tracer tool sets out to quantify.

The only attempt of arriving at quantitative replications of psychedelic tracers in the scientific literature we are aware of is by (Dubois & VanRullen, 2011). They used multiple-exposure stroboscopic photography in order to depict video scenes. They then asked many people who have had LSD experiences to identify the strobe frequency that best approximated their tracers (which on average was in the 15-20 Hz range).

As we will see, our model for psychedelic tracers is more detailed: it has multiple persistence of vision effects that combine together into a complex tracer. For this reason, the kind of tracers used in Dubois & VanRullen turn out to be a special case of our tool, which we call the strobe effect:

LSD users perceive a series of discrete positive afterimages in the wake of moving objects, a percept that has been likened to a multiple-exposure stroboscopic photograph, somewhat akin to Etienne-Jules Marey’s chronophotographs [5] from 1880, or to more recent digital art produced in a few clicks (Figure 1).


Visual Trails: Do the Doors of Perception Open Periodically? by Dubois & VanRullen
Multiple-exposure stroboscopic photograph. (source)

By using a wider set of effects, the Tracer Replication Tool might give us hints about how psychedelics disrupt native rhythms given how they affect the processing of perceptual information at a granular level.

Before we provide the full set of tracer effects along with their associated vocabulary, let us jump into the preliminary psychedelic replications we have obtained thanks to this tool.

Psychedelic Replications

Over the years since I’ve run the Qualia Computing blog, I’ve received many messages from people who, for lack of a better term, we could call rational psychonauts. This should not be too surprising, with pieces like “How to Secretly Communicate with People on LSD” and “5-MeO-DMT vs. N,N-DMT: The 9 Lenses”, the site has become a bit of a Schelling point for people who like to blend computational reasoning and the study of exotic states of consciousness. These rational psychonauts are people who not only are well acquainted with exotic states of consciousness, but also like to use a scientific and rational lens to make sense of such states. In particular, people in this cluster often ask me to send them experiments to try out next time they take a psychedelic substance. I certainly never encourage them to take drugs, but under the assumption they will do so anyway, I sometimes send them tasks to do. Thus, once we had a prototype for the tracer tool, I already had a set of more than willing anonymous pilot participants. I sent them the link to the tool along with some brief instructions. Namely:

Look at the ball for a few minutes in state X (where X can be any substance, meditation, etc.). Then as soon as you come down, try to fiddle with the parameters on the left until the simulated tracer looks as close as possible to how you experienced it in the state. When you are ready, simply click “submit parameters” and add info about what the state you were in was at the time. In the case of HPPD, just try your best to replicate the tracer (I know it gets confusing when we talk about the tracers of the simulated tracers, but try to ignore those and just replicate the tracer of the original input).

Without further ado, here are the resulting replications I received:

HPPD

Mild HPPD (participant said it was strongest on color red)

THC

12.5mg edible, 60 minutes post-ingestion
15mg edible, 90 minutes post-ingestion

2C-B

20mg orally ingested
12mg “gummed”

Notice how although the replication of the higher dosage is more mild in a way, they both share the presence of a strobe effect at roughly 5.5 Hz!

DMT

5mg vaped
10mg vaped
20mg vaped

The higher dose has a complex mixture of effects, including 40 Hz color pulsing (positive and negative afterimages mixed together), 22 Hz replay, and 27 Hz strobe. I’ll note that the participant included the following comment: “Aside from extremely fast tracers, the white space consisted of pixelated fractals. Color was abundant.”

5-MeO-DMT

5mg vaped
10mg vaped

As we will discuss further below, it is worth noting that at least in this sample, there are no color pulsing effects present (which is unlike “regular” DMT).

Drug Combination: Mescaline + ETH-LAD

125μg ETH-LAD + 2 teaspoons of San Pedro powder

The above is the only datapoint we have so far from the combination of psychoactive substances. The participant took 125μg of ETH-LAD, and then two and a half hours later 2 teaspoons of San Pedro powder. The replication is of the way the ball looked like 5 hours after taking the first drug.

Definitions

Let us now look into the specifics of the tracer tool:

Core Effects

Core effects are pillars of the tracer tool where a particular feedback dynamic is used. The core effects include trails, strobe, and replay.

Modifiers

A modifier effect is one that plays with a core effect and alters it in some way. We will talk along the way about the modifying effects of persistence, intensity, and frequency, and then have a separate section to talk in more detail about the modifier effects of envelope (ADSR), pulse, and color pulse.

Trails (Core Effect)

This is perhaps the most basic effect. Making an analogy with sound, trails are akin to a soft reverb with no delay:

The three settings for trails are: persistence, intensity, and exponential decay (which is binary in the current implementation and otherwise takes on the value of linear decay). Persistence determines how quickly the tracer vanishes, whereas intensity is a constant multiplier for the entire trail. Thus, by changing those parameters you can choose between e.g. a long but dim trail or a short but bright trail.

High persistence / low intensity

Low persistence / high intensity

The exponential decay parameter slightly changes how quickly the brightness goes down; when it’s on, the trails go down more smoothly (cf. gamma correction).

Without exponential decay

With exponential decay

Strobe (Core Effect)

The strobe effect takes snapshots of the input at regular intervals. It works like chronophotography, and it is perhaps what most people think about when you first talk about visual tracers. It is the effect that Dubois & VanRullen used to find that LSD produces visual tracers at ~15-20 Hz.

Strobe effect at 16.4 Hz

The strobe effect, just as the trail effect, also has intensity, persistence, and exponential decay modifiers. In addition, it also has frequency, which encodes how many snapshots per second are being taken.

5 Hz Strobe

10 Hz Strobe

20 Hz Strobe

Note: The current implementation of the trails feature is done with a very fast strobe. In this way, when you set the strobe frequency to the maximum you get something that starts to look a little like the trails effect.

Replay (Core Effect)

With an analogy to sound, replay would be akin to adding an echo or delay to a signal. Replay adds to the raw signal a copy of the output from a fraction of a second into the past. The result is a current output that contains a sequence of increasingly dimmer video replays of itself at regular time intervals into the past.

6 Hz Replay

As with strobe, replay has intensity, persistence, exponential decay, and frequency as its modifying effects.

3 Hz Replay

12 Hz Replay

Note: the replay effect is difficult to distinguish from the strobe effect with only still images

Pulse (Modifier)

This is a modifier effect that can apply to trails, strobes, and replays (right now the implementation only applies to strobe, but we may change that in the future). It takes a fraction of the input and modulates it with a sine wave at a given frequency. This way the trails, strobes, and replays can come and go (either in part or in full) at a given frequency. This adds sparkle to the experience, and it can plausibly help create a sense of reality or object-permanence for the hallucinations as they “vibrate at their own frequency”.

Compare the difference between a strobe at 4 Hz vs. a strobe at 4 Hz with a pulse at 2 Hz:

4 Hz Strobe
4 Hz Strobe + 2 Hz Pulse at 50% amplitude

As you can see, the pulsing effect makes the strobes look like they have a sort of life of their own.

ADSR (Modifier)

This modifier effect was something we decided to add because James Kent of Psychedelic Information Theory (Kent, 2010) talks about ADSR envelopes for tracers in the section titled “Control Interruption Model of Psychedelic Action”:

Using control interrupts as the source of hallucinogenesis, we can model hallucinogenic frame distortion of multisensory perception the same way we model sound waves produced by synthesizers; by plotting the attack, decay, sustain, and release (ADSR envelope) of the hallucinogenic interrupt as it effects consciousness. (Fig. 2)3,4 For example, nitrous oxide (N20) inhalation alters consciousness in such a way that all perceptual frames arise and fall with a predictable “wah-wah-wah” time signature. The throbbing “wah-wha-wah” of the N20 experience is a stable standing wave formation that begins when the molecule hits the neural network and ends when it is metabolized, but for the duration of N20 action the “wah-wah-wah” completely penetrates all modes of sensory awareness with a strobe-like intensity. The periodic interrupt of N20 can be modeled as a perceptual wave ambiguity that toggles back and forth between consciousness and unconsciousness at roughly 8 to 11 frames-per-second, or @8-11hz.5 Consciousness rises at the peak of each “wah” and diminishes in the valleys in between. On sub-anesthetic doses, N20 creates a looping effect where frame content overlaps into the following frame, causing a perceptual cascade similar to fractal regression. We can thus model the interrupt envelope of N20 as having a rounded attack, fast decay, low sustain, medium release, with an interrupt frequency of @8-11hz. Any psychoactive substance with a similar interrupt envelope will produce results that feel similar to the N20 experience. (Fig. 3) For instance, Smoked Salvia divinorum (vaporized Salvinorin A&B, or Salvia) has an interrupt envelope similar to N20, except Salvia has a harder attack, a slightly longer decay, a more intense sustain, a slightly longer release, and a slightly faster interrupt frequency (@12-15hz).6 These slight changes in the frequency and shape of interrupt envelope cause Salvia to feel more physically intense, more hallucinatory, and more disorienting than N20, even though they share a similar throbbing or tingling sensation along the same frequency range.


The chapter about the Control Interrupt Model of Psychedelic Action in Psychedelic Information Theory by James L. Kent

“Figure 2.” (source)

This actually seems to be important for showcasing what makes drugs with similar characteristic frequencies capable of feeling so different.

2 Hz Strobe
2 Hz Strobe + soft ADSR pattern

A really interesting research lead that is connected to the ADSR envelope of psychedelic tracers can be found in The Grand Illusion (Lehar, 2010), where cognitive scientist Steven Lehar narrates some of his experiences with LSD vs. LSD + MDMA. One of the things he discusses is the way that MDMA makes the experience jitter in a pleasant way that results in the LSD visuals becoming smoother (emphasis mine):

Under LSD and ecstasy I could see the flickering blur of visual generation most clearly. And I saw peculiar ornamental artifacts on all perceived objects, like a Fourier representation with the higher harmonics chopped off. LSD by itself creates sharply detailed ornamental artifacts, like a transparent overlay of an ornamental lattice or filigree pattern superimposed on the visual scene, especially in darkness. Ecstasy smooths out those sharp edges and blurs them into a creamy smooth rolling experience.


The Grand Illusion (pg. 62) by Steven Lehar

I would suspect that this distinction will become legible with the judicious use of ADSR envelopes. Below you will find a possible rendition of this effect:

10.3 Hz Strobe (maybe LSD)
10.3 Hz Strobe + soft ADSR pattern (maybe LSD + MDMA)

As we will discuss further below, a more creamy ADSR envelope may cash out in a more pleasant experience, whereas a sharper or spikier envelope may in turn create more harsh experiences.

Color Pulse/Negative After Images (Modifier)

The color pulse effect transforms the image’s color towards its opposite in the CIELAB color space with a given frequency. It modifies strobe, replay, and trails (in principle, there can be a different color pulse for each effect, but for now it modifies all three simultaneously).

23.6 Hz Strobe
23.6 Hz Strobe + 2 Hz Color Pulse

Unlike pulse, color pulse modulates the color rather than the brightness of the input. The way we determine what color to transform into is by going to the opposite side of the CIELAB color space. This accurately approximates the negative afterimage of any phenomenal color (such as yellow being the negative afterimage of blue, and green being the negative afterimage of red). In our current implementation, color pulsing affects strobe and replay quite differently. For replay, the effect is one where there are now versions of the ball (or image, more generally) that have the opposite color that are chasing the original ball, whereas for strobe the effect is that of giving a seizure to each of the recent snapshots of experience! See for yourself:

26 Hz Replay + 13 Hz Color Pulse
26 Hz Strobe + 13 Hz Color Pulse

In a future version of the tracer tool, color pulse may become a sub-property of each main tracer layer in the same way ADSR is a sub-property of the strobe and replay layers.

Color pulsing may be an important piece of the puzzle for understanding how otherwise similar drugs can have such dramatically different effects. Tentatively, color pulsing showed up as a distinction between DMT and 5-MeO-DMT according to one of the persons who submitted parameters (as you can see above in the replication section). For that person, DMT produced color pulses while 5-MeO-DMT did not. Of course this is just a sample size of N=1. But it seems like an important research lead if true! After all, DMT trip reports do talk of highly colorful hallucinations that typically involve the combination of colors and their opposites (e.g. “The wall looked like a Persian carpet with an alternating checkerboard pattern design of neon green and magenta light” – anonymous 10mg DMT), whereas most 5-MeO-DMT trip reports don’t feature color very much. In fact, 5-MeO-DMT trips are often in black and white, pure white, pure black, or “nothingness color”. We discuss the implications of this in more detail in the last section of this piece (Getting Realms from Time-Like Textures).

Face Value vs. Dynamic Feedback Model

It is important to point out that the tracer tool works under the assumption of linearity between the effects it models. In other words, each effect modifies the input in its own way, and the corresponding modifications are added linearly at the end. This does not need to be the case. And in fact, we must expect the brain to have a lot of complex non-linearities where e.g. the pulsing effect is then used in a replay loop which entrains a strobing pattern which focuses your attention and so on. This complication aside, there is a lot of value in postulating the simple model first, and then adjusting accordingly when it fails to model the more complex phenomena. When we get there, once we have identified particular drugs, doses, and combinations that produce strange nonlinearities, we can then build tracer tools that explore how the parameters of particular dynamic systems can best explain the empirical data. Until then, let us start mapping out the space with this (relatively) simple linear model.

Useful Vocabulary

I would like to highlight the fact that using the tracer tool can be very educational. Familiarizing yourself with the effects and their modifications will allow you to be able to describe in detail psychedelic tracers even without having to use the tool again. For instance, I find myself now able to describe what kind of tracer effect appears on any given replication or trippy video. For example, now that you have read about them, can you tell us what is going on in the following gifs?:

(source)

The Explanatory Power of the Time-Like Texture of Experience

Exotic Phenomenal Time

We have previously suggested that tracers in the most general sense (i.e. including tracers for emotions, thoughts, and all sensory modalities in addition to visual experience) are very important for understanding the time distortions one experiences in exotic states of consciousness. The overall idea is that the aspect of our experience that gives rise to the feeling of time passing is the result of implicit causality in the network of local binding connections, which we call the pseudo-time arrow (see a recent presentation about it). Don’t worry about the details, though. All you need to know is that here we model phenomenal time as the direction along which causality flows within one’s experience. And because this is a statistical property of our experience, it turns out that phenomenal time ends up being very malleable; it admits of “exotic phenomenal time” variants:

This framework can articulate what is going on when you experience crazy psychedelic states such as moments of eternity, time branching, time looping, and so on. Now, even these are just some of the possible ways in which the network of local binding connections can give rise to exotic phenomenal time experiences. In reality, because the pseudo-time arrow emerges at a statistical level in the network, one can have all manners of local pseudo-time arrows nested in complex ways, as briefly discussed in the presentation:

 I will end by speculating: I just walked you through seven types of exotic phenomenal time, but if indeed [the experience of time] can be explained in terms of causality in a graph, then there are many other exotic phenomenal times we can construct. This is especially so when we consider the space of possible hybrid phenomenal times. For instance, where in some regions in the network we may find time looping, some other region might be a moment of eternity, and perhaps another region is branching, and you know, if you have a very big experience, there is no reason why you wouldn’t be able to segment different regions of it for different types of phenomenal time. This is not unlike, perhaps, how we think of Feynman diagrams, where this part of it here is moving forwards in time, this part here is doing a loop, this part here is branching… I think a lot of the topologies we see here could be used to represent completely new [hybrid] exotic phenomenal times.


The Pseudo Time Arrow | Andres Gomez Emilsson (2020)

Given the diversity of ways in which phenomenal time can be expressed in an experience, I will start talking about the patterns encoded in the pseudo-time arrow as the time-like texture of experience. This way, rather than assuming that one’s sense of time is globally consistent in a given way (e.g. as in “I am fully inside a time-loop”), we can discuss how various patches and components of one’s experience have this or that time-like texture (e.g. “my visual field was looping, but my proprioception was strobing and my thoughts felt timeless”).

Drugs

As a generic effect, all psychedelics seem to increase the duration of qualia in one’s experiential field, leading to a buildup of energy. But the precise shape this takes matters a lot, and it is certainly different between drugs. An example pointed above is how LSD and DMT seem to produce strobe and replay patterns of markedly different frequencies. For DMT, the spatial and temporal frequency of the visual hallucinations is usually described as “very high”. Based on the replications thus far, along with personal reports from a musician I trust, DMT’s “characteristic frequency” seems to be in the 25 to 30 Hz range. In contrast, LSD’s frequency is more in the range of 15 to 20 Hz: both Dubois & VanRullen’s LSD tracer study and subjective reports I’ve gathered over the years point to the hallucinations of acid having this rough frequency. Hence, the very building blocks of reality of a high-dose DMT breakthrough experience consist of tiny time-loops and strobe effects interacting with one another, weaving together a hallucinated world with surprising levels of detail and intense freshness of experience (as all the time loops are “young” due to their short duration). Really, when you take a small dose of DMT and you see the walls tessellating into wallpaper groups, notice how each of the tiny “bricks” that make up the tessellation is itself a time loop of sorts! It is not a stretch to describe a DMT experience as a kind of complex Darwinian ecosystem of tiny coalition-based time loop clusters bidding for your attention (cf. Hyperbolic Geometry of DMT Experiences).

Taking this paradigm seriously allows us to interpret psychoactive effects at a high level in novel ways. For example, these are some of the general patterns we have identified so far:

  1. Psychedelics tend to have strong replay and strobe effects
  2. HPPD, cannabis, and dissociatives seem to have a much smoother trail effect
  3. MDMA and 5-MeO-DMT have characteristically creamy ADSR envelope effects

Using the sound metaphor to restate the above, psychedelics introduce beats and recursion, dissociatives introduce reverb, and empathogens/valence drugs may affect the temporal blur of one’s experience. Thus, we arrive at a model of psychoactive substances that makes sense of their effects in the language of signal processing rather than neurotransmitters and functional localization. This sheds a lot of clarity on the mysterious and bizarre state-spaces of consciousness disclosed by psychoactive drugs and paves the way for a principled way of predicting the way drug combinations may give rise to synergistic effects (more on that below). More so, it lends credence to the patternceutical paradigm of drug effects.

Meditation: Insight and Concentration Practices

The pseudo-time arrow paradigm suggests that one of the ways in which meditative practices can switch one’s state of consciousness is by disrupting sober time-like textures and enabling exotic time-like textures not available to the sober mind (see also: The Neuroscience of Meditation: Four Models (Johnson, 2018)). My personal experience with meditative practices is limited, but I’ve had the pleasure of experiencing some strange effects so far. In particular, I would say that concentration practices seem to give rise to experiences with long and stable pseudo-time arrows – a peacefulness in which nothing is happening yet the flow of time is constant and rather uneventful. The phenomenal time of highly focused states of mind may be full of reverb, but I do not think it has crazy time loops. Moments of eternity and timelessness may be present at the limit here (e.g. moments of eternity and Jhanas may be deeply connected), though I will need more personal experience to say this with confidence. 

On the other hand, insight practices such as noting meditation may have more of a replay and strobe effect. In particular, this may happen as a result of three core effects from this kind of meditation: (1) it stops you from dissipating energy across long narratives, (2) it recaptures the energy you were going to use for a longer narrative to feed the noting process instead, and (3) it entrains the rhythm of noting. This in turn (a) energizes a regular constant-frequency pattern (the frequency of noting) and (b) reduces the energy of every other rhythm, which in turn (c) canalizes sensory stimulation energy towards the brain’s noting frequency and all of its harmonics, which eventually leads to a high-frequency energized state of consciousness whose building blocks are tiny time-loops. These can synchronize and create experiences with characteristic time-like textures made up of such tiny energized loops. Hence, noting practice above some level of skill (e.g. with a noting frequency above 3 Hz) can be DMT-like to an extent (in light of thinking of DMT realms as made up of energized high-frequency mini-time-loops).

These experiences characterized by intense tracer effects are in a similar space as the strange temporal distortions that happen when you are dizzy (like when you stand up too fast or hyperventilate). The “loss of context” that results from this effect is due to the longest replay loops becoming too short to contain the necessary information to “keep you in the loop about what is going on”. Hence the confusion about who or what you are, what you are doing, and how you got here that happens when you are near passing out from standing up too quickly. That confusion takes place in an otherwise highly detailed and intense high-energy and high-frequency “rush” made of tiny time loops.

Thus, one of the gateways into altered states of consciousness via meditation with noting can be summarized as what happens when you induce a self-reinforcing pattern of strobing, replay, and pulsing that fully captures your attention. This process builds up a lot of energy, which one can only wield up to a point. When one fails to control it, the state decays into a series of tracer patterns that use the clean loop as its background reference. As this happens, one experiences a world whose building blocks are beautiful tiny jewels of attention, slowly decaying as one loses the ability to stay focused. The decay process also seems to do something good when properly orchestrated. Namely, as the decay process begins, one naturally experiences a Cambrian explosion of qualia critters eager to feed off of the negentropy generated, as thought-forms need attention to survive. This whole process, one could argue, lends phenomenological credence to the paradigm of neural annealing, where one’s brain uses a heating and cooling schedule to entrain brain-wide harmony.

In other words, with something like a noting practice, one ends up creating a world simulation whose building blocks are all embedded in a very tight time-loop, a wind-up universe of concentrated awareness. Perhaps we are going too far with this explanation. Either way, we really feel that thinking in terms of these generalized tracer dynamic patterns is an exciting new conceptual toolkit that allows us to describe the quality of exotic experiences that were hard to pinpoint before.

Three Exciting Possible Applications of the Tracer Tool: High-O-Meter, Synergy Quotient, and Harmonic World-Building

(1) High-O-Meter

How high are you? It is often difficult to put a number on this question. But once we have established the parameters for different drugs (e.g. characterized DMT as living in a region of the parameter-space that is of higher frequency than LSD, etc.) we can show a series of gifs to someone and ask them to point at the one that best shows what tracers looked like at the peak of their experience. This way we can quickly estimate how high they got (at least visually) with a very simple question.

For example, we may find that the “modal response” to 50, 100, 200, and 300 micrograms of LSD looks as follow:

Simulated tracer for 50 μg of LSD
Simulated tracer for 100 μg of LSD
Simulated tracer for 200 μg of LSD
Simulated tracer for 300 μg of LSD

If this works, we would be able to sort research participants into one of these ranges just by asking them to point at the image that best captures their experience. Similar tools for other modalities could be used to obtain a global “highness score” meaningful across people.

(2) Synergy Quotient (orthogonality vs. synergy vs. suppression vs. harmonization)

What happens when you combine psychoactive drugs together? We have previously discussed in great detail what happens when you take combos of drugs from various categories (see: Making Amazing Recreational Drug Cocktails), but admit that there are huge puzzles and unknowns in this space. Of note is that some combinations give rise to synergistic effects (e.g. psychedelics and dissociatives), others blunt each other’s action (e.g. agmatine and nootropics), while yet others seem to create competing effects due to some kind of mutually-exclusive qualities of experience (e.g. salvia and DMT, a.k.a. “drugfights”). For an illustrative example of the third category, famous psychonaut D. M. Turner reports:

I smoked 30 mg. of DMT in three tokes, followed immediately by 650 mcg. of Salvinorin that I had preloaded in a separate pipe.

The effects were felt almost immediately. The first thing I noticed was a grid of crosshatch patterns. I had perceived something similar when using 2C-B with mushrooms, which I believed to be the result of using two psychedelics that were not compatible with each other. However, in this case the patterns were defined to a much sharper degree, and it seemed apparent that these two substances affect consciousness in differing ways that are not synchronistic when used together. Both the Salvia and DMT entities seemed to have been taken entirely off guard and had not been expecting this confrontation. These entities seemingly paid no attention to me as their attention was entirely fixed on each other. It soon became apparent that the two were going to battle, vying to determine who would have control of my consciousness.


Source: #9  D.M. Turner – 650 mcg. Salvinorin with 30 mg. N.N. DMT

We think that the tracer tool can be useful to quantify the degree of interaction between two drugs. For instance, say that drug A produces a robust 10 Hz replay effect, whereas drug B produces a 7 Hz Strobing effect. Would drug A + drug B cause a tracer that blends these two facets, or does it produce something different? If the combination’s tracers are different than the sum of its parts, how large is this difference? And can this difference be identified with a particular recursive stacking of effects, or as the result of a nonlinear interaction between dynamic systems? We believe that this line of research may be very illuminating.

Drug A
Drug B
Drug A + Drug B (“orthogonal”)
Drug A + Drug B (“suppression”)
Drug A + Drug B (“synergy”)
Drug A + Drug B (“harmonization”)

In the above example, we show what various possibilities for the result of drug combos may be. “Orthogonal” effects mean that the resulting tracer is the sum of the tracers of each drug, “suppression” means that one drug’s effect reduces the effect of the other, “synergy” means that the resulting effects are stronger than you’d expect by just linearly adding the effects of each drug, and “harmonization” refers to the possible slight-retuning of the characteristic frequency of each drug’s effect that allows for a consonant blending. How strongly the combo is from the predicted effect based on each drug would determine the synergy quotient of the pair.

A few possible (tentative) examples: alcohol + psychedelics give rise to orthogonal effects, opiates and psychedelics result in effect suppression, dissociatives and psychedelics result in strong synergy (not unlike what you get when you stack reverb and looping in music), and MDMA and psychedelics might result in harmonized tracers (hence the creamy and harmonious visuals of candy-flipping). We would love to see research tackling this question.

(3) Harmonic World-Building

Tinnitus is usually loud and distracting, but in addition, it can also be annoying and unpleasant. At QRI, we posit that the precise pattern of tinnitus—not only its loudness—has implications for how bad it is for someone’s mental health: dissonant and chaotic tinnitus might be worse than consonant and harmonious patterns, for instance. 

In a similar vein, we think that the particular tracer patterns, over and above just their intensity, of perceptual conditions like HPPD probably matter for how the condition affects you at a cognitive, perceptual, and emotional level. Concretely, we would like to study how valence is related to one’s particular tracer patterns: we think that when psychedelic tracers feel good, that such positive valence may show up in the form of (a) harmonious relationships between the components of the effects, and (b) a sort of creaminness in the way the tracers come over time (as shown in the MDMA + LSD trip report by Steven Lehar).

We take seriously the possibility that something akin to the rules of harmony in music (see: Tuning Timbre Spectrum Scale by William Sethares) will have a showing in the way resonance in any experiential field cashes out into valence. In other words, the way patterns of resonance in the brain combine might be responsible for whether the experience feels good or bad. In particular, under psychedelics and other high-energy states of consciousness, one’s visual field is capable of instantiating visions of both tremendous beauty and tremendous terror. It is as if in high-energy regimes, one’s visual field acquires the capacity for creating pleasure and pain of its own (albeit “visual” in flavor!). While sober, one can get something akin to this effect, though only mildly in comparison: you can experience beautiful patterns by staring at a smooth strobe with eyes closed, or experience unpleasant reactions when the strobe shines at irregular intervals. The quality of the self-generated light-show in energized states of consciousness (such as a psychedelic experience) will likely have an impact on one’s sense of wellbeing. Is one’s inner light show all irregular, uncoordinated, sharp, and jarring? Or is it smooth, clean, robust, and soft? Based on the Symmetry Theory of Valence, one can anticipate that one’s tracer phenomenology feels good when it expresses or approximates regular geometries and bad when the implied geometries are irregular or disjointed.

Dissonant emergent pattern
Consonant emergent pattern

The creaminess of smooth ADSR envelopes would likewise prevent sensory and emotional dissonance by virtue of softening spikes of sensations. This, of course, is ultimately an empirical question. Let’s investigate it!

Final Thoughts: Getting Realms from Time-Like Textures

The complexity and information content of one’s state of consciousness as induced by a substance may depend on what fits in the repertoire of time-like textures of the state. For example, some states might be much more prone to generate quasi-crystals as opposed to crystals, as we argued in DMT vs. 5-MeO-DMT (Gomez Emilsson, 2020).

What are these crystals? One of the characteristic spatial effects of psychedelics is that they lower the symmetry detection threshold. This gives rise to the beautiful tessellations (at times Euclidean, at times hyperbolic (Gomez Emilsson, 2016)) everyone talks about. Analogously in time, psychedelics are notorious for creating time loops (cf. Going Loopy (Alexander, 2014)). In a deeper sense these are, we might argue, two facets of the same underlying effect. Namely, the creation of, for lack of a better term, qualia crystals. We can be cautious about assigning an ontological interpretation to qualia crystals; all we are proposing here is to accept them as phenomenological artifacts that tie together a lot of these experiential qualities. These gems of qualia come in many flavors, but they all express at least one symmetry in a clean and deep way. Whereas our experience of the world is usually made of a complex distribution of (tiny) qualia crystals which form the macroscopic time-like texture of our mind, we find in exotic states of consciousness the possibility of experiencing the refined, pure version. Timothy Leary in The Psychedelic Experience describes what he believes is the key existential conundrum close to the peak of an ecstatic trip:

Is it better to be part of the sugar or to taste the sugar?


Timothy Leary, Richard Alpert, and Ralph Metzner in The Psychedelic Experience

In line with the neural annealing frame (Johnson, 2019), there is a very real sense in which slightly past the peak of a psychedelic experience you will find some of the largest, purest, most refined qualia crystals (at least relative to the human norm). And what this looks like will depend a lot on what the available building blocks are! The diversity of these building blocks makes the time-like texture of experience triggered by different drugs dramatically variable. 

Some of the realms of experience are made with a time-like texture of interlocking time loops of different frequencies allowing you to experience the sense of “a big other”. In some other realms, the time loops are all aligned with each other, which makes self-other distinctions hard to represent and reason about. The various flavors for the felt sense of non-duality, for example, may correspond to different ways in which strobes, replays, pulse, etc. align perfectly to dissolve the internal boundaries used as building blocks to represent duality. At the extreme of “unification”, such as the state found in the 5-MeO-DMT breakthrough, one “becomes” a metronome whose tune is reflected faithfully everywhere in one’s experience, such that there is nothing else to interface with. Hence, one becomes “invisible to oneself”. To be in a state of near total oneness may entail the feeling of nothingness for this reason (thus the highest Jhanas being “nothingness” and “neither nothing nor something”).

This overall interpretative frame of exotic states as the result of time-like textures may show up empirically, too. One of the exciting early results, as mentioned above, is the report that while DMT creates complex positive and negative after-image dynamics full of color and polarity, the tracers on 5-MeO-DMT are monochromatic, meaning that one only experiences their positive after-image.

This alone may go a long way in explaining why the visual character of these two drugs is so distinct at their upper ranges. Namely, because DMT gives rise to complex checkerboard grid-patterns of overly-saturated colors intermingling with their polar opposites, whereas on 5-MeO-DMT, one often experiences an incredibly bright white light, or even a sense of translucid empty space, but no colors! The paradigm of using tracer patterns to make sense of states of consciousness would here suggest that a “breakthrough” experience can be interpreted as what happens when one’s world is saturated with the time-like texture characteristic of the tracer pattern of either drug. The realms of experience these agents disclose are the universes that you get when the building blocks of reality are those specific time loops and attention dynamics, leaving no room for anything that does not follow those “phenomenal time constraints”. When the dose is low, this manifests as just a gloss over one’s otherwise normal experience, a mere modifier on top of one’s sober reality. But when the dose is large, these time loops and attention dynamics drive the very way one’s mind constructs our whole sense of the world.

In this light, rather than thinking of exotic states of mind as places (as the “realm” metaphor alludes to), one can imagine conceptualizing them as ways of making sense of time. When you smoke salvia, you make sense of time in a salvia kind of way, which involves looping back chaotically in a way that typically results in losing the normal plot altogether and instead exotic narratives better fitted for the salvia attentional dynamics end up dominating the world-building process of the mind. Hence you end up in “salvia land”. Which is what you remember best. But the salvia land one ends up in is only a circumstantial part of the true story. The fundamental generator that is upstream of this realm would be the overall tracer pattern, the time-like texture of the experience: the neuroacoustic effect of salvia. He who controls the time-like texture of experience, controls the world-building process of the mind. Thus the paramount importance of understanding tracer patterns.


Do you want to collaborate on this project?

For Researchers

The Tracer Replication Tool is the first of a series of research tools we are creating at QRI specifically designed with psychedelic phenomenology in mind. The spirit of this enterprise is to identify the ways in which psychedelic states of consciousness can enhance the information processing of the mind in some ways. Rather than focusing on how information processing is impaired, we develop these tools with the goal of finding the ways in which it is enhanced (cf. psychedelic cryptography (Gomez Emilsson, 2015), psychedelic problem solving (Harman, 1966)). We take very seriously high-quality trips reports from rational psychonauts, which help us ideate tasks that are likely to show large effect sizes. Thus, rather than bringing traditional psychometric tools to the psychedelic space, we think that developing the tools to assess the psychedelic state in its own terms is more likely to provide novel and significant insights. We would love to have academic researchers include some of these tasks in their own study designs. Becoming familiar with the Tracer Replication Tool takes less than 10 minutes, and based on the pilot results, operating it during a psychedelic experience is possible for a good fraction of people under the influence of these substances. It would be amazing to have tracer replications included in psychedelic studies to come. If you are involved in psychedelic research and would like to use the Tracer Replication Tool or learn more about the toolkit we are developing please reach out to us! We would love to hear from you.

For Participants and Volunteers

There are several ways you can help this project. As a beta tester participant, you can use the tracer tool to replicate tracers that you yourself have experienced. There are three categories here (which you can specify at the point of submission when using the tool):

  1. Retroactively: If you have experienced visuals tracers in the past and think you can remember them accurately (or at least recognize them when you see them), you can play with the Tracer Replication Tool and submit the parameters that best match your memory of the tracers you experienced.
  2. Post-Trip: If you are planning on taking a psychedelic in the near future* and want to submit a datapoint from your experience, open the tracer tool during the trip and look at the bouncing ball (and other animations). While staring at the center of the animation for about a minute, try to get a clear picture of what the tracers look like. We encourage you to play with the color, speed, and animation type while you are in the state so that you see how tracers react to different visual inputs. Then as soon as possible after the trip is over, come back to the tool and find the tracer parameters that best replicate what you saw.
  3. Within Trip: If you are familiar with the tracer tool parameters so that you can tell in real time whether you are experiencing strobing, replays, color pulsing, etc. then you may want to try to replicate the tracers you are seeing in real time. We recognize that this has the problem that the tracer replications will have psychedelic tracers of themselves, and that they get in the way of the tracers you are trying to reproduce. That said, the early reports we have received state that it is actually easier to do a good job at replicating the tracers while in the state than after it. So we also welcome submissions of this type.

The case of HPPD and other non-drug induced tracers could be considered in this frame as well. For instance, we have been made aware that during the meditation practice of Fire Kasina, one experiences many pronounced tracers of various kinds. Thus, if you are currently experiencing meditation-induced tracers, you can submit parameters of the within trip kind. If you saw the bouncing ball (or other animations) during the meditation but have now exited your state, then you could submit a datapoint of the post-trip kind. And if you only have the recollection of tracers but did not see the ball at the time, then submit a retroactive datapoint. Likewise, HPPD and other tracer phenomena may come and go and their intensity may wax and wane, so these categories are also useful in such cases.

Please sign up to the QRI mailing list if you want to stay informed about the development of QRI’s Psychophysics Toolkit. We also want to emphasize, as we note in the Special Thanks section below, that this tool could not have been made without our amazing QRI volunteers. We are very eager to work with anyone with technical skills useful for this and related projects. If you would like to help us build these tools and advance our collective understanding of exotic states of consciousness, please get in touch. For more QRI volunteer projects see our volunteer page.


 [1] A significant message of the book is that it is useful to conceptualize these rhythms as being the result of endogenous pattern-generating networks specialized to create specific frequencies, envelopes, and types of synchronization.

[2]  “There are only two sources that control the firing patterns of a neuron at any time: an input from outside the brain and self-organized activity. These two sources of synchronization forces often compete with each other (Cycle 9). If cognition derives from the brain, this self-organized activity is its most likely source. Ensemble synchrony of neurons should therefore reflect the combination of some selected physical features of the world and the brain’s interpretation of those features. Even if the stimulus is invariant, the brain state is not. From this perspective, the most interesting thing we can learn about the brain is how its self-generated internal states, the potential source of cognition, are brought about. Extracting the variant, that is, brain-generated features, including the temporal relation between neural assemblies and assembly members, from the invariant features evoked by the physical world might provide clues about the brain’s perspective on its environment. Yes, this is the information we routinely throw away with stimulus-locked averaging.” (Buzsáki, 2006)


*Disclaimer: We are not encouraging anyone to ingest psychoactive substances. 


Special Thanks to: Lawrence Wu for implementing the current version of the tool. To Andrew Zuckerman, Quintin Frerichs, and Mike Johnson for a lot of useful ideas, conversations, and keeping the project afloat. To Robin Goins and Alex Zhao for getting a head start in implementing an earlier version of the tool. To the QRI team for encouragement and many discussions. And to the anonymous rational psychonauts and the HPPD sufferer for contributing pilot data with visual replications of their own experiences.


Bibliography

Buzsáki, G. (2006). Rhythms of the Brain. Oxford University Press.

Atasoy, S., Donnelly, I., & Pearson, J. (2016). Human brain networks function in connectome-specific harmonic waves. Nature Communications, 7(1), 10340. https://doi.org/10.1038/ncomms10340

Luppi, A. I., Vohryzek, J., Kringelbach, M. L., Mediano, P. A. M., Craig, M. M., Adapa, R., Carhart-Harris, R. L., Roseman, L., Pappas, I., Finoia, P., Williams, G. B., Allanson, J., Pickard, J. D., Menon, D. K., Atasoy, S., & Stamatakis, E. A. (2020). Connectome Harmonic Decomposition of Human Brain Dynamics Reveals a Landscape of Consciousness [Preprint]. Neuroscience. https://doi.org/10.1101/2020.08.10.244459

Rudrauf, D., Lutz, A., Cosmelli, D., Lachaux, J.-P., & Le Van Quyen, M. (2003). From autopoiesis to neurophenomenology: Francisco Varela’s exploration of the biophysics of being. Biological Research, 36(1). https://doi.org/10.4067/S0716-97602003000100005

Lehar S. (1999) Harmonic Resonance Theory: An Alternative to the “Neuron Doctrine” Paradigm to Address Gestalt Properties of Perception. Available at http://slehar.com/wwwRel/webstuff/hr1/hr1.html

Lloyd, D. (2013). The Music of Consciousness: Can Musical Form Harmonize Phenomenology and the Brain?. Neurophenomenology. https://commons.trincoll.edu/dlloyd/files/2012/07/Lloyd-2013-Music-of-Consciousness.pdf

Ingram, D. (2018). Mastering the Core Teachings of the Buddha: An Unusually Hardcore Dharma Book. Newburyport: AEON Books. Available at: https://www.integrateddaniel.info/book

Dubois, J., & VanRullen, R. (2011). Visual Trails: Do the Doors of Perception Open Periodically? PLoS Biology, 9(5), e1001056. https://doi.org/10.1371/journal.pbio.1001056

Atasoy, S., Roseman, L., Kaelen, M., Kringelbach, M. L., Deco, G., & Carhart-Harris, R. L. (2017). Connectome-harmonic decomposition of human brain activity reveals dynamical repertoire re-organization under LSD. Scientific Reports, 7(1), 17661. https://doi.org/10.1038/s41598-017-17546-0

Kent, J. L. (2010) Psychedelic Information Theory. PIT Press. Available at http://psychedelic-information-theory.com/pdf/PIT-Print-Web.pdf

Lehar, S. (2010). The Grand Illusion: A Psychonautical Odyssey Into the Depths of Human Experience. Available at: http://slehar.com/wwwRel/GrandIllusion.pdf

Turner, D. M. (1996). Salvinorin – The Psychedelic Essence of Salvia Divinorum. Panther Press. Available at: http://www.lavondyss.com/donut/toc.html

Leary, T. Metzner, R. Dass, R. (1964). The Psychedelic Experience: A Manual Based on the Tibetan Book of the Dead. Available at: http://www.leary.ru/download/leary/Timothy%20Leary%20-%20The%20Tibetan%20Book%20Of%20The%20Dead.pdf

Harman, W. Fadiman, J. (1996). Selective Enhancement of Specific Capacities Through Psychedelic Training. Psychedelic Reports. Available at: http://druglibrary.org/schaffer/lsd/harman.htm

Gomez Emilsson, A. (2015). How to Secretly Communicate with People on LSD. Qualia Computing. Available at: https://qualiacomputing.com/2015/05/22/how-to-secretly-communicate-with-people-on-lsd/

Gomez Emilsson, A. (2016). The Hyperbolic Geometry of DMT Experiences: Symmetries, Sheets, and Saddled Scenes. Qualia Computing. Available at: https://qualiacomputing.com/2016/12/12/the-hyperbolic-geometry-of-dmt-experiences/

Gomez Emilsson, A. (2018). The Pseudo-Time Arrow: Explaining Phenomenal Time With Implicit Causal Structures In Networks Of Local Binding. Qualia Research Institute. Available at: https://www.qualiaresearchinstitute.org/s/The-Pseduo-Time-Arrow.pdf

Gomez Emilsson, A. (2020). 5-MeO-DMT vs. N,N-DMT: The 9 Lenses. Qualia Research Institute. Available at: https://qualiacomputing.com/2020/07/01/5-meo-dmt-vs-nn-dmt-the-9-lenses/

Alexander, S. (2014) Going Loopy. Slate Star Codex. Available at: https://slatestarcodex.com/2014/04/11/going-loopy/

Johnson, M. (2018). The Neuroscience of Meditation: Four Models. Qualia Research Institute. Available at: https://opentheory.net/2018/12/the-neuroscience-of-meditation/

Johnson, M. (2019). Neural Annealing: Toward a Neural Theory of Everything. Qualia Research Institute. Available at: https://opentheory.net/2019/11/neural-annealing-toward-a-neural-theory-of-everything/


If you want to use the software, please reference it by citing it in the following way (APA style):

Wu, L., Gomez Emilsson, A., Zuckerman, A. (2020). QRI Psychophysics Toolkit, Qualia Research Institute. https://qualiaresearchinstitute.github.io/psychophysics/

And cite this article as (APA style):

Gomez Emilsson, A. (2020, October). Modeling Psychedelic Tracers with QRI’s Psychophysics Toolkit: The Tracer Replication Tool. Qualia Computing.

Psychoactive Anecdata

[Epistemic Status: anecdotal data; this is not a list of “life hacks”; it is intended as a list of interesting research leads; don’t take drugs unless you really know what you are doing!]

I’ll mark to the right of each anecdata:

  • n=x when I can remember clearly how many people have said this to me up to n = 10 (e.g. n=7 means that 7 people have told me this)
  • n=x/y when I know that y people have tried it and of those x have experienced this
  • n>1 when 1 < n < 10 but I don’t remember exactly how many people have said it, and
  • pattern if it’s a pattern I’ve observed across more than 10 people pooled from online trip reports and conversations from email exchanges, forums, group chats, private messages, and things that have come up at IRL discussions (e.g. at festivals).

Psychedelics

The “best” phenethylamines in terms of the balance between mind expansion, euphoria, and low bodyload are:

  • 2C-B (low bodyload, high euphoria, unlikely to freak out at <25mg) [pattern]
  • 2C-C (like 2C-B but also relaxing, unlikely to freak out at <40mg) [pattern]
  • 2C-D (particularly easy on the body relative to other phenethylamines, unlikely to freak out at <30mg) [pattern]
  • 2C-I (more trippy and stimulating than the above, unlikely to freak out at <25mg) [pattern]

Among some of the worst 2Cs (but perhaps not worst phenethylamines) we find:

  • 2C-P (particularly bad bodyload, inevitable vomiting above some dose) [pattern]
  • 2C-E (“just too weird” for a lot of people, strong bodyload) [pattern]
  • 2C-T-2 (high bodyload, strangely similar to LSD in headspace) [n>1]
  • 2C-T-7 (same as 2C-T-2) [n>1]

IV Psychedelics

  • Do not ever IV 2C-E as it leads to instant extreme crams, nausea, and general bodily discomfort. [n=1]
  • The come-up of IV 2C-B is very fast relative to oral administration (5 minutes) and the peak is a lot more intense as well. 5mg results in an intensity of experience comparable to 35mg oral at its peak. [n=5]
  • Within 10 minutes of IV 2C-B one feels an intense urge to defecate. [n=4/5]
  • While IV 100μg LSD takes a full 30 minutes to show the start of effects, IV 300μg takes only 5 minutes to show pronounced effects. [n=1]
  • Ketamine is reportedly experienced as a “completely different drug” when the ROA is IV vs. IM vs. intranasal. [pattern]
  • IV Ketamine gives rise to a distinct metallic taste in one’s mouth within a few seconds of administration. [n>1]

Anti-Tolerance Drugs

In Anti-Tolerance Drugs we gave a list of drugs that, when taken in conjunction with painkillers and euphoric substances, can lessen, prevent, and even reverse tolerance. But “drug tolerance” is not a natural kind. Indeed, there are many systems of neuroadaptation that prevent drugs from exerting the same effect over time. Nothing makes this clearer than the typically life-long loss of “magic” to MDMA after a few experiences, which stands in contrast to the largely reversible tolerance to ethyl alcohol post-PAWS. Indeed, “drug tolerance” can mean tolerance to reduced action for: antidepressant effects (SSRIs), lessening chronic pain (opioids), increasing executive function (modafinil), enhancing motivation (amphetamine), “the magic” (ketamine, MDMA), the sense of unity and interconnectedness (LSD), otherworldliness (salvia), and so on. Indeed you can have a drug that generates tolerance to one of its effects but not others. For example, Slate Star Codex’s nootropic survey found that despite the common wisdom that prescription amphetamines stop generating a sense of euphoria after a while, most people who use them clinically for ADHD continue to experience an enhanced focus on the drug for many years. In this vein, the following anecdata highlights how anti-tolerance drugs have a much more subtle and multifaceted effect than just “reducing tolerance”:

  • DXM and other dissociatives seem to potentiate both the analgesic and euphoric effects from opioids, increase constipation, and leave pruritus the same. [n>1]
  • Proglumide reduces both the intensity of opioid withdrawal as well as the tolerance to their analgesic, sedative, and constipation effects. It does not affect euphoria or pruritus. [n>1]
  • Ultra-low dose naltrexone (ULDN) reduces tolerance to analgesic and sedative effects from opioids but not euphoria (“it makes opioids more sleep-inducing but a lot less fun“). Interestingly, ULDN prevents constipation from opioids. [n>1]
  • Black seed oil and ashwagandha reduce the tolerance to the analgesic, sedative, euphoric, and pruritus effects of opioids without influencing constipation. These effects are milder than all of the above. [n=1]
  • Agmatine potentiates the analgesic effects of opioids without an effect on other facets like euphoria or constipation. [n =1]
  • Turmeric primarily increases the sedative effects of opioids without changing much of anything else. [n=1]
  • Anti-histamine anti-cholinergic drugs (such as diphenhydramine) potentiate the sedative and analgesic effects, but leave constipation and euphoria the same. They can increase restlessness. [pattern]

Drug Combinations

In addition to all of what was said in Making Amazing Recreational Drug Cocktails:

  • DXM does not mix well with a bunch of things: 2C drugs [n>1], noopept [n=1], tianeptine [n=1], phenibut [n=1], ethyl alcohol [pattern], most nootropics. [n=1]
    • This seems to be especially bad for high-bodyload 2Cs as described above. [n>1]
  • Vaporizing DMT while on ketamine “slows down” and in some cases “freezes” some aspects of the hallucinations of DMT, allowing you to inspect them more closely. It also prolongs the DMT experience for a good 3 to 5 minutes. [n=3]
  • Taking 30mg of MDMA and 30μg LSD at the same time, followed by 10mg 2C-B four hours later, gives rise to a very positive synergy that allows you to maintain easy executive function while having trippy thoughts and a very high hedonic tone. It’s a smart and psychologically safe state. The combo has very mild hungover effects relative to how great it feels. [n=4]

Nootropics

  • Coluracetam is surprisingly psychedelic. [n=5]
  • Mixing coluracetam and weed gives rise to a mild LSD-like mindspace. [n=4]
  • Rhodiola Rosea has a distinctly “dopaminergic quality”, which is rare among nootropics other than L-tyrosine. [n=3]
  • Most racetams (piracetam, oxiracetam, aniracetam, etc.) successfully mask the verbal impairment (both comprehension and execution) caused by weed and/or alcohol (up to a point!). [pattern]
  • Agmatine (500mg) significantly blunts the intensity of orgasm. [n=1]
  • Agmatine (500mg) can be used as a replacement for NSAIDs like aspirin and ibuprofen for mild to moderate pains and aches. [n=1]

Surprising Analgesia

  • Microdosing LSD (5 to 20μg) can substantially reduce the pain of very bad premenstrual syndrome (PMS). [pattern]
  • Microdosing LSD can also reduce the pain associated with shingles. [1<n]

Spiral

[Excerpt from Phenethylamines I Have Known And Loved (published in 1990 and usually abbreviated as PIHKAL) by Alexander and Ann Shulgin, pgs. 98-103]

Part Two: Alice’s Voice

Spiral

When I finally gave it a name, I called it the Spiral.

This is how it was. Lying down for a nap time (as a child) or at night for sleep, I would have reached that point of relaxation where one is not very much aware of the body. The small itches and discomforts have subsided, and the mind is beginning to drift. When I sensed it beginning (I never knew when it was going to come), I would immediately snap into alertness, excited and pleased, then I would just lie quietly as it unfolded.

The first thing that happened was a change in my breathing. It became increasingly shallow, to the point where my rib cage was barely moving at all.

If someone came into the room and talked to me, as sometimes happened, I could open my eyes and answer normally; the experience continued uninterrupted inside my head.

Every part of it, every stage, was the same each time. It was always in black and white. There was no color anywhere, and try as I did, especially around the age of fourteen, I could not force color to come onto the screen. And I could never extend it, by so much as a few seconds. When it was finished, it was finished.

First came the image-sensation after which I named the entire experience – the spiral. I felt my entire self drawn rapidly into a tiny point which kept shrinking, until it could shrink no further, at which time the microscopic point became a tunnel in which I continued traveling at great speed, inexpressibly small and implacably diminishing.

Simultaneously, I was expanding. I was expanding to the edges of the universe, at the same tremendous speed as that of the shrinking, and the combination, the contraction-expansion, was not only an image, it was also a sensation the whole of me recognized and welcomed. This experience of myself as microcosm-macrocosm lasted exactly four minutes.

The image of the spiral is found everywhere that the human has left his mark on earth. It has been cut into rock faces, painted on huts and clay pots, traced on the walls of initiation caves. I’m certain that it has been important to all the races of man because it is a symbol for the experience I’m describing, and for the concept, the understanding that the intellect forms out of what is initially not an intellectual, but a soul experience of the Alpha and the Omega.

The next stage came abruptly, as did all the changes. I was looking at standing figures which were vaguely human, dark thin figures being pulled into elongated shapes, like the sculptures of Giacometti. They stretched out, arms and legs like black string, until it seemed they could elongate no further, then the scene changed and I was watching obscenely rounded bodies, Tweedledums and Tweedledees without costumes, their small heads and legs disappearing into their puffed, bloated flesh.

The sensation accompanying this stage was one of discomfort, unpleasantness, a feeling of something grating on my soul. I once timed this part and the one that followed; they lasted a total of six minutes. I disliked them intensely.

Abruptly again, the inner screen became white, a horrible dead-white, nasty and aggressive like the underbelly of a sting-ray. After presenting itself for a few seconds, the flat white began to curdle from the outer edges into black, until finally the screen was totally black. A thick, awful, dead black, a pool of tar in an unlit cave deep underground. After another brief pause, the black began to curdle at its edges into the white again. The process repeated itself once, and the sensation was similar in every way to the previous one: irritating, grating, a feeling of unpleasantness that approached repugnance. I always endured it with a mental gritting of teeth, knowing it had to be gone through because that’s the way it always went and it was not to be changed.

And then, finally, I broke out into the last stage, the final part for which I had always been and always would be willing to undergo the middle parts.

Now I was at the edge of an unseen cliff, looking out into a very different blackness, the deep, cradling blackness of the infinite universe, of space which stretched without end. I was completely happy and comfortable in that place, and would have stayed there indefinitely, had I been allowed, breathing in the beautiful darkness and the exquisitely familiar sense of infinity as a living presence, surrounding me, intimate and warm.

After a moment of this pleasure, came the greeting. From the upper left-hand corner of the universe there came a greeting from Something which had known me, and which I had known, since before time and space began. There were no words, but the message was clear and smiling: Hello, dear friend, I salute you with respect-humor-love. It is a pleasure with laughter-joy to encounter you again.

That which greeted me was an entity so far removed from anything in human experience that I concluded, when I was an adult, trying to find a way to describe it to myself, that even the word, “entity”, could not be applied; a word creates boundaries, it says this is the shape of what you are describing, as different from other shapes which are bounded by other words. It had no shape, no form, no definition, no boundaries. It was. It is. It was my oldest friend and it greeted me as its equal. I always replied to it with a rush of love and delight and my own laughter.

Then it was over.

It had taken exactly twelve minutes.

It was something I’d always experienced, taken for granted, and had given no thought to when I was very young. Not until age fourteen did I take a good look at it and recognize it as unusual, something peculiarly my own, my secret private treasure. I also got very analytical about the whole thing, began my habit of timing it and made the first of my unsuccessful efforts at altering it. But I didn’t decide on a name for it until many years later, discarding “Microcosm-macrocosm,” as too long and unwieldy, and settling on the simpler “Spiral.”

It had probably been going on since I was born. There’s no way to be sure, of course, but because it had been part of my life ever since I could remember, I tend to assume it was familiar to me from the very beginning. My mother said something once about having seen a change of some kind coming over me occasionally when I was a baby; she said she didn’t worry about it because when it passed, I appeared to be quite normal.

It always (with one single exception) came under the same circumstances, when I had settled down in bed for a nap or for the night’s sleep, but well before sleep itself took over.

The one exception happened when I was around fifteen, shortly after my father had been transferred to Santiago de Cuba as American Consul. We were staying in a hotel, while those responsible for helping us find a home were still busy with their search. My father and mother, my brother Boy and I were having lunch in the hotel dinning room and my eyes focused on the butter plate on the table. In the exact center of the round plate was a single pat of butter, and somehow the sight triggered the familiar feeling I associated with the beginning of the Spiral. I was surprised and very pleased, because it was a new thing to have it start under such unusual circumstances.

I was also pleased because it was my special thing, and in asking to be excused from the table to go up to my room, I felt a certain sense of importance, which was rare when I was with my family. I said just enough to make it clear that my strange “thing” was beginning, and my parents grudgingly gave me permission for me to leave. I reached the room upstairs in time for the completion, the wonderful last few moments. It turned out to be the only time it ever happened that way – when I was out of my bed, involved with ordinary matters of daily living.

I tried to make it come, searching out all sorts of images of round space with dots in the center, but nothing worked. I never found a way to make it happen. It came when it chose to, unexpectedly, once in a while. The times it chose had no apparent connection to anything else that was going on in my life, either generally or in particular. In twenty-five years, believe me, I looked for every possible connection; I found none. When I was very little, I think it might have happened as often as once a week or so, but as I grew older it came less and less often, until around age twenty-five, when it happened only twice in one year, then never again.

The discovery that I was not alone in my journey into the interior cosmos came as a complete surprise. It gave me a great deal of excited pleasure and opened up a whole new series of questions. I happened when I was around twenty two, and – interesting enough in itself – the two proofs came to me within a single four month period.

The incidents were astoundingly similar.

The first one took place one evening when I went to a party given by a friend in San Francisco. I was in the host’s kitchen with several of the other guests, doing what people usually do in strange kitchens at informal parties – talking, drinking and munching potato chips and carrot sticks – and after a while one young man named Evan and I found ourselves alone, deeply involved in a conversation about unusual experiences, mostly read about or heard from others, the kind of conversation that seems to come about more easily, somehow, in the midst of a high energy, noisy party than at any other time.

Suddenly Evan was telling me about what he referred to as “a really weird thing,” which had been happening to him ever since he was very young. I remember the prickling that spread up my back as he began describing it, and I understood immediately the look that gradually came into his face, a mixture of embarrassment and anxiety (She’s going to think I’m crazy; why am I talking about this?). I tried to make it easier for him to continue by nodding encouragingly and once – when he faltered briefly – I volunteered what I knew was going to be the next image, and he looked startled, almost frightened, drank a bit from his glass, muttered, “Yes, exactly”, and continued to the end. His end was not mine; his journey came to a close after the black and white curdles. I thought, with a touch of pity, that he seemed to have missed the best part, although he did have the wonderful spiral at the beginning. I was glad I hadn’t prompted him further. When he’d finished his story, I told him I’d had every one of the images he had described, and that he was the first person I’d ever met who shared the experience. I said nothing about my own different ending.

He was staring at me, and I wasn’t sure he’d really heard what I’d been telling him. Finally, he smiled and said that I was the first person he’d ever told about this private, “crazy thing,” and he couldn’t believe – it was so extraordinary – that I actually knew what he was talking about. He said that he had always wondered if the experience was a sign of insanity of some kind, and it was such a relief to know that somebody else had had it. Neither of us felt it necessary to add that, in a situation like this, it was also reassuring to see that the person who shares your strangeness appears to be relatively sane and reasonably functional.

I smiled back and said I understood exactly how he felt. We left the kitchen and joined the rest of the party. I never saw him again, and didn’t particularly expect or want to. It was enough to have heard one other person repeating what I knew so well, and it was intriguing to know that my journey, or process, had gone farther, longer, than Evan’s; after all, although I was more than willing to give up exclusive rights to the whole thing, I didn’t mind retaining a little bit of superiority.

The second incident was almost identical to the first, the only difference being that the young man (whose name I forgot almost immediately) was talking to me in somebody’s living room, instead of the kitchen, in the middle of another noisy party, when he began describing the “strange vision” that he, too, had had ever since he was a small child. His, also, ended short of where mine did, and he was astounded and obviously very relieved to know that there was somebody else in the world who knew about it.

Both young men seemed quite unremarkable, although pleasant enough and intelligent. I never saw the second one again, either.

I remember wishing briefly that I could put an ad in the Chronicle or Examiner, something along the lines of, “Seek contact with others who have experienced…,” and of course, the imaginary ad stalled there.

It happened – my beloved Spiral – for the last time when I was twenty-five. I had no way of knowing, of course, that it would not come again. It may or may not have been a coincidence that, within three weeks of the last time, I had my first encounter with a psychedelic material, the Divine Cactus, peyote.



Has the above ever happened to you? Did you experience the Spiral as a kid? If so, please let us know!

See also:


Featured Image Credit: Matthew Smith

Self-Locatingly Uncertain Psilocybin Trip Report by an Anonymous Reader

See more rational trip reports by anonymous readers for: 2C-B, 4-AcO-DMT, LSD, N,N-DMT, 5-MeO-DMT


Pre-ingestion Notes

Physiological Background

  • Restfulness: Well-Rested (7-8 hours of sleep)
  • Wake-up time: 5:10 am
  • Morning run: 5:30 am (~30 minutes total)
  • Breakfast time: 9:25 am
  • Food: 2 chicken sausages + ½ bagel, ¾ can of Peach-Pear La Croix (carbonation will create a slightly acidic environment, possibly potentiating drug’s metabolism)
  • Weight: 55-60 kg
  • Height: 170-180 cm
  • Sex / Identity / Orientation: Male / Cis / Hetero
  • Libido: decently high; 2 days since last masturbation
  • Dosage: 6 g, mostly caps; took 2x dosage of everyone else to prevent any potential short-term homeostatic adaptive effects which might lead to upping dosage mid-stride
  • Other Drugs: none

86500006_10157440168357499_2144632867752247296_o

“I have a split personality”, said tom, being frank

Environmental Stimuli

  • Temperature: moderately warm – cozy (~ 74 F, 23 C)
  • Light: near window with ample filtered sunlight
  • Touch: sitting on fuzzy carpet; comfortable loose-fitting athleisure wear clothes
  • Olfactory: 5 sprays of peach-nectarine body scent (as an experiment to test memory retrieval of trip, as unlike other sensory systems, scent mostly bypasses the thalamic sensory gating filter)
  • Taste: regular mushroom taste, 2 Listerine strips immediately afterward (again to engage in potential memory retrieval). Nothing nauseating or stomach-troubling.
  • Auditory: listening to minimalist / contemporary classical music by Ludovico Einaudi
  • Visual: YouTube videos of fractal images & Islamic art
  • Social: 4 friends (3 of which are of the rationalist-tribe; all techies)

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    Plate of mushrooms and accompanying peach-nectarine body scent

Prior Cognitive State

  • Past drug experiences: 2 occasions of cannabis, few times alcohol, and 2 occasions of adderall. All minor experiences, none negative, and generally I strongly abstain from psychoactive drugs (even caffeine). No prior experience with psychedelics(!)
  • Mood: relatively optimistic and happy; no negative feelings
  • Beliefs: generally Fictionalist in ontology, though in recent years have experienced Platonist tendencies. Strongly grounded in an empirically-based, scientific-physicalist perspective. Strong sense of individuality + Selfhood. Not religious, nor spiritual, though upbringing was Roman Catholic.
  • Training: former academic neuroscience + pharmacologically-trained; current data science graduate student
  • Goals: to gain first-person experience of Klüver constants and re-establish/confirm any potential taxonomy of geometric forms (see here, here, and here for more)
  • Expectations: extremely skeptical that any fantastical effects might occur other than some random colors in the visual field, minor mood changes, minor memory + time effects such as retarded / slowed time, and maybe at most some Alice-in-Wonderland Syndrome perceptual-type effects. Hoping for experiences of strong and consistent + clearly defined Klüver constants, but skeptical they even exist. Skeptical of any notion of god-minds, communion with nature, dying and being reborn, and generally any spiritual or mystical experiences.


Real-Time Trip Report (unedited)

Time of Ingestion – 9:55 am, 02/15/2020

10:21 – First noticeable effect. Concentration lagging. Palms beginning to sweat. Starting to feel like it might be difficult to focus enough to write a report.
10:29 – REALLY strong physiological effect. Losing focus. Similar to being extremely tired(!). Sweat increasing (palms, pits, neck in that order). No visual or auditory hallucinations yet. Everyone else is laughing somewhat uncontrollably.
10:33 – First STRONG spike of losing concentration. Similar to being really tired or fainting.
10:36 – Another strong spike of losing consciousness. No hallucinations yet.
10:37 – Spike again. Increasing frequency now. One about every 15-20 seconds. Have to write this sentence in bursts, and memory is trying to keep up recovering my train of thought. Have to stop and now and then to
10:38 – First visual effectss! Tortoise shell-like fractal images. Hard to focus. Palms really really really sweaty, notice it as keyboard residue.
10:43 – Still hanging in there. Notice that friend’s response time is really late with around 2 minute delayss, not sure if that’s me or them? Extreme switching cost now between chrome tabs of writing and watching youtube vid.
10:46 – Switching cost too strong. Dilemma now between 3rd person documentation and 1st person immersion. Trying hrad.
10:47 – okay giving in to the experience now. too strong now
10:48 – laughter
10:48 does not make sense, really hard to type now, losing languge
50 trying hard to document. worried hwo to convey this
51 realizati not abot documnting 52 thats it 53 can i come back
54 latice structs 58 still here k
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03


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Post-Trip Report

Total Trip Duration: ~6-7 hours

I’m writing this now being fully recovered and in my usual frame of mind. I’m going to start with how much I can remember…

Somewhat cognizant but before peak experience, I came back from one of my blackouts and saw one of my friends outside the cabin. I worried about their safety but realized that other people were going to take care of him. I also remember one of my friends constantly checking up on me. The strongest thought that I recall during the beginning of my experience was realizing that I had to let go of all this documentation, stop worrying about others and what other people think, and had to let go of this 3rd person perspective. I know this sounds somewhat monstrously misanthropic, but at the time of the experience I felt like that to pursue Truth I had to go further than everyone else even if that meant leaving them behind, and it was distracting to even have to jump back and forth between 1st and 3rd person perspective to focus on responding to other people during my brief moments of sanity to tell them I was ok when I could be delving deeper and deeper into the experience. This thought of leaving all thoughts of others behind to pursue the Truth reoccurred a few times as I began to get sucked into the vortex of patterns found in the wood grains of the floor and the curls of the carpet.

Linearity of experience was soon lost. I blinked in and out of existence. Time was definitely not unraveling like the constant forward stream I was used to and I felt like I was teleporting from one false reality to the next. I didn’t know in what order those events occurred. At this period I really wasn’t thinking, but more just passively viewing brief glimpses and snapshots of my body going through the motion. One moment I was in the kitchen. The next locked in the bathroom. The next on the living room floor. It’s such a shame that there’s a quirk in our language requiring me to express these as “next experiences” when in reality I did not experience them as having an order. I felt a really strong sense of déjà vu and reverse déjà vu tied to each of them, as if I’ve already done them before while also simultaneously knowing that I will be doing them in the future. It was really weird to have the feeling that you know you’ve already lived the future.

I blinked onto the bathroom floor. I thought why should I even look back and respond at all to the other people asking if I was okay when I finally have the chance to explore and find Truth with a capital T, and suddenly a strong sadness hit me. It was more of a feeling than a coherent logical thought, but the best way I can explain it was that it was a type of guilt that I’ll never be able to share this with my sister, my brother, my mom and dad, and then what will happen to my roommates, and then all my other friends and classmates around me, and how they’ll worry about me and so I told myself I’ll have to come back for them.

And so I tried to come back. Trying and wanting is such an interesting concept. It’s weird to desire language without being able to form a coherent line of thought or internal sentence in your head, but that is what I remember doing. How do you say to yourself that you want something without even being able to describe to yourself what that is? It seems desire may be more fundamental than internal language. Soon my linguistic centers began to reboot and I realized that this had to do with my memory chunks getting larger and allowing me to hold more in short term memory. Although seemingly primitive and simplistic, I can’t emphasize enough how this realization that memory and language were intertwined and recursively bootstrapping each other really helped soothe away any panic that I was totally lost.

I blinked into the kitchen. Time was becoming more linearly coherent now, but I kept blanking out and teleporting randomly throughout the kitchen. The thing was: I didn’t think of it as the same kitchen. I thought of it as different parallel realities of a kitchen that I recognize. I remember my friend offering me a chip and me trying so very hard to grasp that chip from her and hold on to that reality even if it was not the true real one, as if by merely believing by sheer force of will that I am actually grasping an object then made it concrete. I recall saying ‘trying to parse’. I strained with cognitive effort to stop teleporting. I remember asking everyone in each reality I blinked into whether or not this was the real one. “Wow, is this real?” became a repeating question tinted with wonder and surprise.

I blinked into the living room. Time was linear again, and it seems I began to be able to somewhat coherently reflect on the geometric patterns clouding my sight. I regretfully wished I could have focused on them more (as well as the apparently living, pulsating, and breathing floor beneath me and the shrinking and growing of my hands), but it was at this moment that I truly to the deep core of myself had the gut feeling that this reality wasn’t my original one. I honestly and wholeheartedly believed that this reality was a construct and that I was living out a simulation either in the mind of my true body in the real world (where I was probably in some coma in the hospital) or inhabiting the body of a different version of myself in a parallel universe. Everything felt false. Fake. Simulated. I was overcome with a Great Sadness that I didn’t know how to get back to my own original reality, and that I never said goodbye to the people I loved. And I was surprised because these melancholic emotions were of such strength to overcome my scientific training and any previous skepticism I once held.

I tried in vain to remember some mathematical way of proving you were living in a simulation, maybe something from information theory, or Tegmark’s mathematical universe, or something regarding speeds and frames of references and computational power being limited in an embedded simulated universe, but I could not for the life of me recall how to actually prove this to myself or what experiment to run. I remember, fuck man, I really should have worked out those thought experiments and proofs in depth because now I’m stuck.

However, it was on that thought of frames of references that I realized with some sadness and regret that maybe it’s not all that bad since how can I be the one to say one reality is more real and valid than the next? The best way I can convey this was that it was a somewhat mono no aware-type feeling. Even if this is a simulation in my mind or I’m in some parallel universe, why should I be any less happy? If someone spent their whole life creating their own meaning through something as removed from reality as art, or music, or pure math, and was able to live a fulfilling life, why should any particular version of myself be considered less meaningful just because this version of me possesses a memory of another me as an origin and potential branching-off point? Wasn’t another reality just as valid as the original one that I just came from? What made my old frame of reference special except for the mere fact of it being my origin? Why was I feeling this sense of sadness that I left it all behind to teleport to this version of reality? And then came the acceptance that if this reality was just as real except for my gut belief that it wasn’t, why shouldn’t I be able to simultaneously accept that gut feeling and move on and live in this version of reality?

And so I decided to live on, and within a few hours began to lose this sense that this was the false reality (although I really really wished I had a GoPro camera with me so that I could definitively prove to myself that I was in the correct reality). I began to have a newfound strong sense of empathy towards people with dissociative disorders. Thinking back on the experience, I think I primed myself for these thoughts when I kept switching between first-person and third-person perspectives, telling myself I couldn’t handle the switching cost any longer and that I should just immerse myself fully in the experience and forget about documenting this for other people, and why was I even submitting myself to the approval of others anyways because if there’s anyone who will have to go further in their exploration and sacrifice the chance to be with others then I guess I’ll just have to take up that burden.

Overall, I think the strong dissociative experience of thinking this reality was the fake simulated one had to do with maybe a couple of things. As mentioned before, one cause could have been the psychological priming induced by constantly switching between 1st and 3rd person ways of perceiving this event, creating the necessary emotional conditions of being simultaneously split between existing and being fully immersed in the present moment versus wanting to abstract / detach myself from the moment.

The second potential cause of the dissociation could have been due to my brain constantly blacking out and being rebooted in another physical part of the house. Because I had no memory of the continuity of how I got from one context to the next, this conditioned my brain to rationalize and register each separate event as a separate reality, probably falsely recognizing and incorrectly pattern matching these experiences as being more similar to a dream state where teleportation is normal, perceptions are distorted, and sequences of events are jumbled. This probably then began synthesizing the necessary eventual gut-belief that this reality was fake (because I subconsciously falsely pattern matched that it was similar to a dream).

Finally, I think the third potential contributor to the dissociation occurred when I was coming down from the experience and my brain went on overdrive trying to rationalize events. It might be possible that the more you are adept at creatively rationalizing things away the paradoxically worse you are at accepting this reality. Just having knowledge of potential parallel realities in physics, the simulation hypothesis that we might either be simulated in our heads or on a computer and may not realize it, the philosophy of solipsism, and knowing the neuroscience of how just freaking good the brain is at tricking itself that something is real, all created fertile conditions for my brain to interpret this reality as false.

Thinking back on the experience, I now have a newfound appreciation for memory and the continuity of experience, and their contribution to what it means to feel situated and embodied in this reality. If I were to do this again I would probably micro-dose so that I could still retain my linguistic faculties and linear way of reasoning in order to investigate the visual geometric effects in much greater scientific 3rd person POV-like rigor, focusing less on the semantic psychoanalytical content of the experience and more on the psychophysical optical effects (which was my original goal!). This really showed me how dependent the sense of Self was on the continuity of memory and experience and that maybe the Self really is composed of different smaller frames of reference generated by subnetworks in the brain (and hence is an ecology of momentary and brief snapshots / selves constantly going in and out of existence, both competing and coalescing in dynamic flux to make up the whole Self). Without the strong pillar that the continuity of singular memory provides to the host body that this community of selves inhabits, I think there really could be a binding problem for integrating these individual snapshots into a singular Selfhood and individual identity that persist through time that we call ‘I’.
Overall, I gained a much greater appreciation for continuity, the linear narrative of language intertwined with memory, and what it feels like on the inside of someone who is dissociated and thinks their surrounding reality is just a construct and not real. Also, the geometric images were really cool and I finally now understand why people say Google’s DeepDream art seems psychedelic, because looking into the mirror during the later stages of my trip confirmed that my face really did look like a globular, eyes-everywhere, and skewed proportioned / sized image!sIALPrcsO8TouJL3khCiXQ-small
Anyways, I really want to thank my friends that were with me on this trip and for constantly checking up on me to make sure I was okay. Rarely do I feel comfortable in the presence of other people and I’m glad I felt safe with you.

Thank you ❤️

Overall, I’d give my first experience with psychedelics a 7/10!


2-Week Post-Trip Report

So it’s been 2 weeks since ingestion and I just wanted to briefly report this one last interesting phenomenon for documentation’s sake.

Out of the 14 days post-trip, a little less than half of those nights (6 nights in total, distributed more heavily in the week immediately after the trip), I’ve had dreams that featured strongly self-referential phenomena. Within these dreams, my perceptual surroundings immediately reminded me of my aforementioned psychonautical experience of questioning my reality. These strong emotional realizations would then essentially cause my brain to kick itself out of the dream.

However, instead of truly waking up, I was still nested inside another dream in which I was imagining waking up. I usually went through 2-3 rounds of this false waking-up cycle until I finally surfaced into the real reality of the morning.

I thought it interesting for the first 2 nights, but after that it actually got really tiring always waking up questioning whether or not I’m really awake, and then having to go through the same motions of prepping for school/work knowing you’ve done that 2-3 times already in your head for the day.

What was funny though was that this always occurred around the same time each morning (my body has always naturally woken up at 5 am on the dot since high school), and in each iteration of the dream in which I falsely woke up I remember looking at my clock and seeing that it is 5 am. This would then lend me false-confidence and confirm that “ah, ok, I’m not in the dream anymore since I really do wake up at 5 am“. However, I think after enough times of this not working my brain finally came to learn that that was no longer a reliable indicator of the reality being real.

This skeptical realization finally got strong enough to be able to recall within my dream and act as an early kick-out mechanism that I eventually woke up closer and closer to my true ‘waking up point’. I remember going through the wake-up, look at the clock, remember that this no longer works, then immediately get kicked out, and wake up again, look at the clock, then remember this no longer works and get kicked out again, wake up, then look at the clock and finally get some inkling that this perception is a little different and realize that’s because I’m really waking up for real now. A rather fascinating experience!


Featured image by Nick Swanson