In 1873, James Clerk Maxwell published a rambling and difficult two-volume Treatise on Electricity and Magnetism that was destined to change the orthodox picture of reality. This treatise did for electromagnetism what Newton‘s Principia had done for classical mechanics. It not only provided the mathematical tools for the investigation and representation of the whole of electromagnetic theory, but it altered the very framework of both theoretical and experimental physics. Although the process had been going on throughout the nineteenth century, it was this work that finally displaced action-at-a-distance physics and substituted the physics of the field.
Like Newton’s Principia, Maxwell’s Treatise did not immediately convince the scientific community. The concepts in it were strange and the mathematics was clumsy and involved. Most of the experimental basis was drawn from the researches of Michael Faraday, whose results were undeniable, but whose ideas seemed bizarre to the orthodox physicist. The British had, more or less, become accustomed to Faraday’s “vision,” but continental physicists, while accepting the new facts that poured from his laboratory, rejected his conceptual structures. One of Maxwell’s purposes in writing his treatise was to put Faraday’s ideas into the language of mathematical physics precisely so that orthodox physicists would be persuaded of their importance.
Maxwell died in 1879, midway through preparing a second edition of the Treatise. At that time, he had convinced only a very few of his fellow countrymen and none of his continental colleagues. That task now fell to his disciples.
The story that Bruce Hunt tells in this volume is the story of the ways in which Maxwell’s ideas were picked up in Great Britain, modified, organized, and reworked mathematically so that the Treatise as a whole and Maxwell’s concepts were clarified and made palatable, indeed irresistible, to the physicists of the late nineteenth century. The men who accomplished this, G. F. FitzGerald, Oliver Heaviside, Oliver Lodge, and others, make up the group that Hunt calls the “Maxwellians.” Their relations with one another and with Maxwell’s work make for a fascinating study of the ways in which new and revolutionary scientific ideas move from the periphery of the scientific thought to the very center. In the process, Professor Hunt also, by extensive use of manuscript sources, examines the genesis of some of the more important ideas that fed into and led to the scientific revolution of the twentieth century.
L. PEARCE WILLIAMS. – Ithaca, New York
James Clerk Maxwell’s theory of the electromagnetic field is generally acknowledged as one of the outstanding intellectual achievements of the nineteenth century—indeed, of any century. The late Richard Feynman once remarked, with perhaps only a little hyperbole, that “from a long view of the history of mankind […] there can be little doubt that the most significant event of the 19th century will be judged as Maxwell’s discovery of the laws of electrodynamics”. Even the American Civil War, Feynman said, “will pale into provincial insignificance” besides this more profound event of the 1860s. By the mid-1890s the four “Maxwell’s equations” were recognized as the foundation of one of the strongest and most successful theories in all of physics; they had taken their place as companions, even rivals, to Newton’s laws of mechanics. The equations were by then also being put into practical use, most dramatically in the emerging new technology of radio communications, but also in the telegraph, telephone, and electric power industries. Maxwell’s theory passed to the twentieth century with an enormous reputation it has retained ever since.
It is thus perhaps surprising to find that the fullest statement Maxwell gave of his theory, his 1873 Treatise on Electricity and Magnetism, does not contain the four famous “Maxwell’s equations,” nor does it even hint at how electromagnetic waves might be produced or detected. These and many other aspects of the theory were quite thoroughly hidden in the version of it given by Maxwell himself; in the words of Oliver Heaviside, they were “latent” in the theory, but hardly “patent.”
Maxwell was only forty-eight when he died of cancer in November 1879. He was only a quarter of the way through revising his Treatise for a second edition, and the task of digging out the “latent” aspects of his theory and of exploring its wider implications was thus left to a group of younger physicists, most of them British. Between roughly 1879 and 1894, these “Maxwellians,” led by George Francis FitzGerald (1851-1901), Oliver Lodge (1851-1940), and Oliver Heaviside (1850-1925), with a key contribution from the German physicist Heinrich Hertz (1857-1894), transformed the rich but confusing raw material of the Treatise into a solid, concise, and well-confirmed theory—essentially, at least for free space, the “Maxwell’s theory” we know today. It was they who first explored the possibility of generating electromagnetic waves and then actually demonstrated their existence; it was they, along with J. H. Poynting (1852-1914), who first delineated the paths of energy flow in the electromagnetic field and then followed out the far-reaching implications of this discovery; it was they who recast the long list of equations Maxwell had given in his Treatise into the compact set now universally known as “Maxwell’s”; and it was they who began to apply this revised theory to problems of electrical communications, with results that have transformed modern life. It was mainly the Maxwellians who gave Maxwell’s theory the form it has since retained, and it was largely through their work that it first acquired its great reputation and breadth of application.
The evolution of “Maxwell’s theory” in the years after Maxwell’s death provides a striking example of a process quite common in science, as in other fields of intellectual endeavor. Scientific theories rarely spring fully formed from the mind of one person; a theory is likely to be so refined and reinterpreted by later thinkers that by the time it is codified and passes into general circulation, it often bears little resemblance to the form in which it was first propounded. The practice in science of naming theories after their originators often obscures the historical process by which scientific syntheses are achieved. One is tempted to seek all of “Newtonianism” in Newton, or all of “Darwinism” in Darwin. One of the main aims in the pages that follow is to trace the formation of such a theoretical synthesis in some detail and to show that “Maxwellianism,” though undeniably built on Maxwell’s ideas, was in many ways the work of his successors. “Maxwell was only 1/2 Maxwellian,” Heavisde declared in 1895; I examine here what it meant to be a Maxwellian and trace the transformation of ideas that lay behind Heaviside’s remark.
Another of my aims is to trace the evolution of the Maxwellians as a scientific group and to show how they stimulated and helped one another, both in their strictly scientific work and in more practical affairs. Science is a more social and cooperative process than is sometimes appreciated, and one of the most effective ways to capture its richness is to examine in detail the workings of a small group. The key to such a study of the Maxwellians is their surviving letters and notebooks, through which one can follow the course of their thoughts and actions almost day by day and see how strongly they influenced one another. In the work of FitzGerald and Lodge on ether models and electromagnetic waves; in Lodge and Heaviside’s joint battles with W. H. Preece of the Post Office Telegraph Department; in Heaviside and FitzGerald’s long collaboration on the problem of moving charges and on the puzzle of the ultimate nature of the electromagnetic field—in all of these, the cooperative nature of the Maxwellian’s work can be clearly seen in their correspondence. Heaviside in particular virtually lived his life on paper; he was something of a recluse, and his letters and published writings were his main contact with the outside world. FitzGerald and Lodge, too, left very full records of their activities. Although all three were pioneers of electrical communications, they lived before telephones were common, and since they were physically separated—Heaviside in London and later Devon, Lodge in Liverpool, and FitzGerald in Dublin—they kept in touch mostly via letters, hundreds of which have been preserved. These enable us to reconstruct not only their work but something of their personalities and to see them engaged in the 1880s and 1890s in the lively business of remaking Maxwell’s theory and of probing, as they thought, into the ultimate foundations of the physical universe.
Maxwell himself is only a minor character in this story; he died before the Maxwellians’ work was well begun. But his ideas pervade the book, as they pervaded the Maxwellians’ own work. Though greatly reinterpreted and recast, Maxwell’s ideas always formed the core of the Maxwellian synthesis. In one of the most interesting of his unpublished writings, Heaviside reflected on the doctrine of the immortality of the soul. In its old religious sense, the idea had, he believed, been thoroughly discredited. But there was, he said, another “and far nobler sense” in which the soul truly was immortal. In living our lives, each of us “makes some impression on the world, good or bad, and then dies”; this impression goes on to affect future events for all time, so that “a part of us lives after us, diffused through all humanity, more or less, and all of Nature. This is the immortality of the soul,” Heaviside said. “There are large and there are small souls,” he went on.
The immortal soul of John Ploughman of Buckinghamshire is a small affair, scarcely visible. That of a Shakespeare or a Newton is stupendous. Such men live the best parts of their lives after they shuffle off the mortal coil and fall into the grave. Maxwell was one of those men. His soul will live and grow for long to come, and, thousands of years hence, it will shine as one of the bright stars of the past, whose light takes ages to reach us, amongst the crowd of others, not the least bright.
This light from Maxwell has come down to us mainly through the Maxwellians; it was they who developed the most important implications of his theory and cast it into the form in which it has become most widely known. In the pages that follow, we trace how this light was refracted and refocused by the Maxwellians and how it was passed along to the next generation, to be transformed and reinterpreted again.
 Feynman 1964, 2:1.11
 Heaviside 1892, 2:393 
 Heaviside to FitzGerald, [Mar. 1895], FG-RDS; internal evidence places this undated fragment between FitzGerald’s letters to Heaviside of 8 and 15 Mar., OH-IEE.
 Heaviside notebook 8, OH-IEE; a slightly different version is quoted in Appleyard 1930: 257. It was probably written in 1886; cf. Heaviside 1892, 2:77 .
A society based on E-like consciousness would be an honest society of honest people.
Today, most of us lie and dissemble. We tell white lies and, on occasion, total whoppers. Most of us lie many times in the course of a day, whether to friends, family, colleagues or – as necessity or convenience dictates – to total strangers. Hiding one’s true thoughts and feelings as the occasion demands is second nature to outwardly civilised Darwinians. The few formal studies conducted into the prevalence of lying in everyday life suggest we tend to underestimate just how often (almost) all of us are guilty of outright fabrications, not to mention innumerable half-truths and evasions.
On a wider scale, deceit is institutionalized in political life. The record of human history to date supports the powerful intuition that deception will persist indefinitely in public and private life alike. For the evolved capacity to lie and deceive in ever more sophisticated ways has been genetically adaptive. Indeed, if the controversial Machiavellian ape hypothesis is correct, then a progressively refined capacity to lie and deceive – and conversely, a fine-tuned capacity to spot lies and deceit in others – may have driven the evolution of human intelligence.
It is sometimes said that life would be better if only we were honest with each other. More often, this value judgement is simply assumed. Life might be better, too, if we were more honest with ourselves. But given today’s corrupt genome, all such scenarios are impossibly unrealistic. Moreover, the effects of public openness about private feelings would frequently be catastrophic. This is because Darwinian humans entertain so many negative thoughts about each other that complete candour would wreck most contemporary human relationships. In a grim Darwinian world, one [E-less] person may, for instance, find another person boring and ugly. Yet there is commonly no advantage to either party in saying so. So the civilities are (sometimes) preserved.
Not all lying is self-serving. Very often, we lie to spare the feelings of others, as well as our own.
On MDMA/Ecstasy, however, subjects tend to become extraordinarily honest. People trust each other: MDMA indirectly triggers the release of oxytocin. Critically, MDMA-induced emotional honesty is matched by a subtle yet profound shift in perception: when “loved up” on MDMA, we all tend to seem fascinating and beautiful, both to each other and to ourselves. On MDMA, it seems natural to express these feelings spontaneously and demonstratively too.
Alas this marvellous state of being doesn’t last for more than a few hours. Potentially, the benefits of MDMA (and MDA)-assisted therapy can be much longer-lasting. But the peak experience of soul-baring empathetic bliss soon fades. Looking to the future, however, enhancements of E-like consciousness can in principle be indefinitely prolonged. By opting via gene-therapy to hardwire a neurobiology of E-like consciousness into our offspring, we could even lock in this perceptual and behavioural shift for good. If implemented species-wide, an enhanced E-like set of perceptual filters would make heavenly love for each other as natural as breathing.
This post-millennial vision is implausible. Right now, the notion of global E-like consciousness seems fantastical, especially if one isn’t loved up on MDMA. Yet the capacity to love everybody, and in extreme forms, to be in love with everybody, will be a technical if not sociological possibility in the age of mature biotechnology. In future, if we ever opt – pharmacologically or genetically – to implement E-like consciousness as one facet of world-wide mental health, then it may be psychologically safe to be totally honest. In the meantime, barring such enrichment of our troubled minds, it’s sometimes safer to lie through one’s teeth. Thus today the MDMA user is probably well advised to take a conscious decision, prior to dropping an E, not to disclose anything s/he would not wish to be known in the E-less state. Reticence on E can be maintained; but one can be reliably tight-lipped on E only with a fair degree of forethought.
Yet discretion is prudent not because an E-catalysed outpouring of the heart and soul is itself pathological. Selective reticence about (some of) one’s innermost feelings is wise simply because the repercussions of honesty back in the E-less world to which the user must return can be cruel; and because the elevated sentiments felt while on E often cannot be sustained in the cold light of day.
Of course, the prospect of worldwide E-like candour strikes the harsh Darwinian eye as grotesque – no less than the prospect of us all loving each other. More specifically, the option of becoming permanently loved-up invites the charge that E-like perception is systematically distorted. A notional society of loved-up E-heads, it may be alleged, would be in the grip of a collective psychosis. Sure, runs the cynic’s critique, loved-up Ecstatics intoxicated on MDMA may find everyone beautiful and fascinating. But so what? Even though MDMA is not a classic “hallucinogen” or psychedelic, the drug-induced perception of loveliness that MDMA creates is (often) false. For lots of people are really boring and ugly. A perpetually E-enchanted world would be a fool’s paradise populated by intellectually and aesthetically undiscerning simpletons. In an E-like world, we might indeed be open and honest; but we’d have nothing worth hiding.
This dismissive judgement doesn’t follow. If being boring or ugly were intrinsic properties of (some of) our fellow humans, rather than our emotional responses to the vicious (mis-)representations of Darwinian minds, then the charge of false consciousness, as it were, might be easier to sustain. But there’s no evidence that this is so. Our perceptual experiences have been shaped by natural selection, not to be veridical, but to help our genes leave more copies of themselves. Sometimes this (lack of) veridicality is fitness-enhancing; and sometimes it isn’t; and sometimes – as is arguably the case in the realm of attitudes expressing pure value judgements – there’s no fact of the matter either way. In any event, under the primordial Darwinian regime of natural selection, there has been great advantage in seeing genetic rivals, and indeed seeing anyone with whom one is not genetically identical, in a (sometimes) cruelly negative light. On the other hand, if it had helped our genes leave more copies of themselves, then men would typically represent women of, say, 80 years old as more sexy and fascinating than women aged 21; and this perception would be neither more nor less “correct” than the aesthetic consensus-reality of today.
Analogously, the enraptured mystic who can “see a world in a grain of sand, And a heaven in a wild flower” is not deluded; such perceptions are uncommon at present merely because it has been genetically maladaptive to occupy states of sustained mystical bliss. For in the ancestral environment of adaptation, it was typically more adaptive to see grains of sand as boring and neglect them. But today’s parochial (virtual) worlds are only one small set of mind-dependent creations in a vaster state-space of possibilities, not a timeless feature of the human predicament. Tantalisingly, thanks to biotechnology a wide range of life-enriching options will soon be on offer instead.
A tough-minded sceptic may respond: yes, beauty is in the eye of the beholder, but not all social perception is relative. Some people really are nasty and ill-natured by (almost) any criterion at all. And seeing them as anything else would be delusive. Granted, viewing each other in an often jaundiced light may be a product of our nasty little Darwinian minds, but surely that’s the point: commonly we just aren’t very lovable. If we are to be honest, then we should admit this – not gush effusively at each other like drugged-up hippies.
Herein lies the beauty of MDMA – and perhaps safer, sexier lovedrugs and more distant gene-therapies in the pipeline. MDMA doesn’t just make us honest. E-like consciousness makes us sweeter-natured. Even better, the idealised self activated by MDMA does not take the form of alien impostor, so to speak, but feels utterly authentic, constructed from elements of an idealised persona that we can’t live up to in drug-naïve life. If, in a hypothetical E-based society, everyone were constitutionally sweet-natured, then enriching our cognitive architecture would entail capturing this sweet-naturedness in our interpersonal perceptions. With E-like consciousness, emotional honesty and intellectual integrity can, in principle, go hand in hand. It is possible, but unproven, that ugly representations of ourselves and each other belong to a dark Darwinian world that we will shortly leave behind.
This prospect again invites scepticism. It can be argued that genetically engineering an entire population primed for indiscriminate honesty is not an evolutionarily stable outcome. An unfailingly honest population might seem prone to genetic invasion by mutant, quasi-sociopathic “defectors”. This game-theoretic argument may continue to hold in the future, as it has done in the past. Even with advanced biotechnology, runs this line of argument, perhaps only substantially egoistic well-being is feasible in any biologically realistic model of a globally superhappy society.
But once again, this overly quick reply neglects how ostensibly altruistic thoughts and behaviour evolved in the first instance i.e. for (genetically) selfish reasons; and how they are likely to proliferate explosively in the new reproductive era of designer babies. The proliferation of such admirable traits will accelerate not because our genes stop being any less selfish in the technical sense. For unselfish genes are impossible. Instead, an (E-like?) nobility of character may flourish in the impending era of so-called unnatural selection because when selection is no longer “blind” or [effectively] random, the [selfish] genetic payoff of promoting such “altruistic” traits can be higher. In the new reproductive era ahead, when genes/allelic combinations are chosen by (partially) rational agents in anticipation of their likely behavioural consequences, parents will plausibly exhibit a strong preference for offspring with genotypes that promote such (partially) heritable traits as honesty and “lovability”. These nicer traits may then flourish at the expense of alleles that predispose to a nastier disposition. After all, who wants to devote their life to raising nasty kids?
Needless to say, we don’t know whether our genetically enhanced descendants will ever have E-like perceptual filters to their consciousness. We don’t know if posterity will lie and cheat as much as we do. We don’t even know whether they will be fundamentally happy, or assuming they are indeed innately so blessed, whether their well-being will take an egocentric or empathetic guise, or express modes of flourishing unimaginably different from anything accessible to conscious mind today. So perhaps the enticing scenarios for our transhuman descendants touted here are all just wishful thinking masquerading as futurology. But whatever the future holds, by taking MDMA we can already, fleetingly, access states of consciousness richer than our brutish Darwinian mindset normally permits. A fundamentally honest society, prefigured (perhaps) in a communal MDMA love-in, is not self-evidently ethically inferior to a society founded on never-ending lies and deceit – or a society driven by competitive displays of consumer consumption. So at least as an intellectual exercise, it’s worth investigating the policy-option of locking in the biochemical substrates of E-like honesty for good.
Over a year ago in a meditation retreat, fear came up as an emotion I had to work with. In order to deal with it, my subconscious brought to my awareness scents that it found could counteract fear in its most essential form. What are these? Well, it started with banana! Have you ever smelled a banana and felt fear? No way! Unless you’ve had a bad experience with bananas before, just noticing the fruity, sweet, bouncy scent of a banana is somehow quite opposite to the mindspace that fear tends to induce. What else? Jasmine, honeydew melon, vanilla, honeysuckle… All of these scents felt very antithetical to fear during the meditation. Down the line, I realized mint and ylang-ylang could also work.
A few days after the retreat I got to work and made the first draft of a scent that combined all of these elements. The result was a bit underwhelming: it smelled like the classic bubblegum scent (not what I had in mind). Tuneups with carrot seed oil, patchouli, and bergamot didn’t really make it better. I still thought the basic concept was sound, but I shelved the project for the time being.
Six months ago I gave it another try. Ambroxan, isobutavan, coconut, and neroli added some additional fear-extinguishing nuances (especially the coconut). But it became a really tricky balancing act – with all of those essential and fragrance oils the interactions quickly multiplied, and sooner or later I found myself nearing the flowery-fruity equivalent of “Laurax” (white noise scent) and the effect became blunted. I made a batch of the best version that came out of that series of experiments (which ended up having a good dose of freesia), and distributed some of it in little bottles to friends and family as a gift. I also sent one to Daniel Ingram, who sampled it with his wife. Their reviews:
*Daniel’s wife: Bubblegum fruit punch.
*Daniel: This reminds me of some fragrance from a soap store in a mall in the 1990’s, like Body Shop shampoo, almost like Johnson’s baby shampoo, so I would call it Bright Pink Mall Shampoo.
I personally liked it, but in my heart of hearts I knew it was still far from what my subconscious truly had in mind. Fearless 2.0 was a nice fruity flowery vanilla scent, but it failed to reach the true potential of the concept.
About a week ago I decided to pick this up again. Now I had a mindset of removing rather than adding; the aim became that of simplifying the scent to the point where I would achieve the effect I had experienced during meditation but with the least number of ingredients possible. Being far more acquainted now than I was last year with how pure molecules interact with each other, this final version of the scent is primarily made of synthetics: 4 essential oils and a total of 10 individual aromachemicals, carefully balanced to achieve the desired effect with no bells and whistles. I can say that after a year since this concept came to me and about a hundred experiments, I am now satisfied. Well, it could still benefit from some tuneups, but as they say, only God is perfect.
Fearless 3.0 is, to a first approximation, the “triple point” between the vibes of (1) ylang-ylang, (2) mint, and (3) vanilla. Of course to soften it, blend it, volumize it, and amplify the synergy, tricks must be used, so it’s not as simple as just mixing those three scents together. But you’ll get the idea: Ylang-ylang already has facets of banana and jasmine (though a pinch of amyl acetate definitely adds to the fearlessness of the scent). Ylang-ylang’s contribution is one of adding sweet euphoric entropy. Mint works as a source of coolness; when dosed properly you can’t tell it’s there, but its effect is marvelously refreshing. And vanilla, well, vanilla is like the butter of scents. Together, you have a strangely refreshing white-yellow flowery scent it’s hard to have too much of. It’s calming and energizing at the same time.
I kid you not, this scent has now made it into my liminal world; I had an entire night where dream after dream were drenched and suffused with it. And indeed, they were all happy, joyous, and free from fear.
I won’t disclose the precise formula, since I might end up using this as part of a line of scents, possibly to fund consciousness research. But I am very happy to share the broad outline with you all, as I just did.
Thank you for reading, and may you all find your fearless state!
I would like to suggest that Logarithmic Scales of Pleasure and Pain (“Log Scales” from here on out) presents a novel, meaningful, and non-trivial contribution to the field of Effective Altruism. It is novel because even though the terribleness of extreme suffering has been discussedmultipletimesbefore, such discussions have not presented a method or conceptual scheme with which to compare extreme suffering relative to less extreme varieties. It is meaningful because it articulates the essence of an intuition of an aspect of life that deeply matters to most people, even if they cannot easily put it into words. And it is non-trivial because the inference that pain (and pleasure) scales are better understood as logarithmic in nature does require one to consider the problem from multiple points of view at once that are rarely, if ever, brought up together (e.g. combining empirical deference graphs, descriptions of pain scales by their creators, latent-trait analysis, neural recordings, and psychophysics).
Fundamentally, we could characterize this article as a conceptual reframe that changes how one assesses magnitudes of suffering in the world. To really grasp the significance of this reframe, let’s look back into how Effective Altruism itself was an incredibly powerful conceptual reframe that did something similar. In particular, a core insight that establishes the raison d’etre of Effective Altruism is that the good that you can do in the world with a given set of resources varies enormously depending on how you choose to allocate it: by most criteria that you may choose (whether it’s QALYs or people saved from homelessness), the cost-effectiveness of causes seem to follow much more closely (at least qualitatively) a long-tail rather than a normal distribution (see: Which world problems are the most pressing to solve? by Benjamin Todd; the long-tail on the left below). In turn, this strongly suggests that researching carefully how to invest one’s altruistic efforts is likely to pay off in very large ways: choosing a random charity versus a top 1% charity will lead to benefits whose scale differs by orders of magnitude.
Log Scales suggests that pain and pleasure themselves follow a long-tail distribution. In what way, exactly? Well, to a first approximation, across the entire board! The article (and perhaps more eloquently the subsequent video presentation at the NYC EA Meetup on the same topic) argues that when it comes to the distribution of the intensity of hedonic states, we are likely to find long-tails almost independently of the way in which we choose to slice or dice the data. This is analogous to, for example, how all of the following quantities follow long-tail distributions: avalanches per country, avalanches per mountain, amount of snow in mountains, number of avalanche-producing mountains per country, size of avalanches, number of avalanches per day, etc. Likewise, in the case of the distribution of pain, the arguments presented suggest we will find that all of the following distributions are long-tails: average pain level per medical condition, number of intensely painful episodes per person per year, intensity of pain per painful episode, total pain per person during life, etc. Thus, that such a small percentage of cluster headache patients accounts for the majority of episodes per year would be expected (see: Cluster Headache Frequency Follows a Long-Tail Distribution; the long-tail on the right above), and along with it, the intensity of such episodes themselves would likely follow a long-tail distribution.
This would all be natural, indeed, if we consider neurological phenomena such as pain to be akin to weather phenomena. Log Scales allows us to conceptualize the state of a nervous system and what it gives rise to as akin to how various weather conditions give rise to natural disasters: a number of factors multiply each other resulting in relatively rare, but surprisingly powerful, black swan events. Nervous systems such as those of people suffering from CRPS, fibromyalgia, and cluster headaches are like the Swiss Alps of neurological weather conditions… uniquely suited for ridiculously large avalanches of suffering.
Log Scales are not just of academic interest. In the context of Effective Altruism, they are a powerful generator for identifying new important, neglected, and tractable cause areas to focus on. For instance, DMT for cluster headaches, microdose ibogaine for augmentation of painkillers in sufferers of chronic pain, and chanca piedra for kidney stones (writeup in progress) are all what we believe to be highly promising interventions (of the significant, neglected, and tractable variety) that might arguably reduce suffering in enormous ways and that would not have been highlighted as EA-worthy were it not for Log Scales. (See also: Get-Out-Of-Hell-Free Necklace). On a personal note, I’ve received numerous thank you notes by sufferers of extreme pain for this research. But the work has barely begun: with Log Scales as a lens, we are poised to tackle the world’s reserves of suffering with laser-focus, assured in the knowledge that preventing a small fraction of all painful conditions is all that we need to abolish the bulk of experiential suffering.
But does Log Scales make accurate claims? Does it carve reality at the joints? How do we know?
The core arguments presented were based on (a) the characteristic distribution of neural activity, (b) phenomenological accounts of extreme pleasure and pain, (c) the way in which the creators of pain scales have explicitly described their meaning, and (d) the results of a statistical analysis of a pilot study we conducted where people ranked, rated, and assigned relative proportions to their most extreme experiences. We further framed this in terms of comparing qualitative predictions from what we called the Normal World vs. Lognormal World. In particular, we stated that: “If we lived in the ‘Lognormal World’, we would expect: (1) That people will typically say that their top #1 best/worst experience is not only a bit better/worse than their #2 experience, but a lot better/worse. Like, perhaps, even multiple times better/worse. (2) That there will be a long-tail in the number of appearances of different categories (i.e. that a large amount, such as 80%, of top experiences will belong to the same narrow set of categories, and that there will be many different kinds of experiences capturing the remaining 20%). And (3) that for most pairs of experiences x and y, people who have had both instances of x and y, will usually agree about which one is better/worse. We call such a relationship a ‘deference’. More so, we would expect to see that deference, in general, will be transitive (a > b and b > c implying that a > c).” And then we went ahead and showed that the data was vastly more consistent with Lognormal World than Normal World. I think it holds up.
An additional argument that since has been effective at explaining the paradigm to newcomers has been in terms of exploring the very meaning of Just-Noticeable Differences (JNDs) in the context of the intensity of aspects of one’s experience. Indeed, for (b), the depths of intensity of experience simply make no sense if we were to take a “Just-Noticeable Pinprick” as the unit of measurement and expect a multiple of it to work as the measuring rod between pain levels in the 1-10 pain scale. The upper ends of pain are just so bright, so immensely violent, so as to leave lesser pains as mere rounding errors. But if on each step of a JND of pain intensity we multiply the feeling by a constant, sooner or later (as Zvi might put it) “the rice grains on the chessboard suddenly get fully out of hand” and we enter hellish territory (for a helpful visual aid of this concept: start at 6:06 of our talk at the 2020 EAGxVirtual Unconference on this topic).
From my point of view, we can now justifiably work under the assumption that the qualitative picture painted by Log Scales is roughly correct. It is the more precise quantitative analysis which is a work in progress that ought to be iterated over in the coming years. This will entail broadening the range of people interviewed, developing better techniques to precisely capture and parametrize phenomenology (e.g. see our tool to measure visual tracers), use more appropriate and principled statistical methods (e.g. see the comment in the original piece about the Bradley-Terry model and extreme value theory), experimental work in psychophysics labs, neuroimaging research of peak experiences, and the search for cost-effective pragmatic solutions to deal with the worst suffering. I believe that future research in this area will show conclusively the qualitative claims, and perhaps there will be strong consilience on the more precise quantitative claims (but in the absence of a true Qualiascope, the quantitative claims will continue to have a non-negligible margin of error).
Ok, you may say, but if I disagree about the importance of preventing pain, and I care more about e.g. human flourishing, why should I care about this? Here I would like to briefly address a key point that people in the EA sphere have raised in light of our work. The core complaint, if we choose to see it that way, is that one must be a valence utilitarian in order to care about this analysis. That only if you think of ethics in terms of classical Benthamite pain-minimization and pleasure-maximization should we be so keen on mapping the true distribution of valence across the globe.
But is that really so?
Three key points stand out: First, that imperfect metrics that are proxies for aspects of what you care about (even when not all that you care about) can nonetheless be important. Second, that if you cared a little about suffering already, then the post-hoc discovery that suffering is actually thatfreakingskewed really ought to be a major update. And third, there really are reasons other than valence maximization as a terminal goal to care about extreme suffering: intense suffering is antithetical to flourishing since it has long-term sequelae. More so, even if confined to non-utilitarian ethical theories, one can make the case that there is something especially terrible about letting one’s fellow humans (and non-humans) suffer so intensely without doing anything about it. And perhaps especially so if stopping such horrors turn out to be rather easy, as is indeed the case.
Let’s tackle these points each in turn.
(1) Perhaps here we should bring a simple analogy: GDP. Admittedly, there are very few conceptions of the good in which it makes sense for GDP to be the metric to maximize. But there are also few conceptions of the good where you should disregard it altogether. You can certainly be skeptical of the degree to which GDP captures all that is meaningful, but in nearly all views of economic flourishing, GDP will likely have a non-zero weight. Especially if we find that, e.g. some interventions we can do to the economy would cause a 99.9% reduction in a country’s GDP, one should probably not ignore that information (even if the value one assigns to GDP is relatively small compared to what other economists and social scientists assign it). Likewise for extreme suffering. There might be only a few conceptions of the good where that is the only thing we ought to work on. But avoiding hellish states is a rather universally desired state for oneself. Why not take it at least somewhat into account?
In truth, this is not something that classical questions in Effective Altruism pre-Log Scales couldn’t overcome either. For instance, as far as I am aware, in practice QALYs are used more as a guide than as an absolute; their value within EA comes from the fact that in practice interventions are orders of magnitude different when it comes to their cost-effectiveness when assessed with QALYs. So even though the vast majority of EAs are not QALY absolutists, the differences in QALYs saved between interventions are large enough that as an approximate guide, the metric still generates huge amounts of consilience.
(2) In turn, the post-hoc finding that hellish states are much, much worse than one would intuitively believe really should at least rebalance one’s priorities somewhat. Is there really no amount of suffering that would do so? Unless one has a utility function akin to a ReLu activation function, going far enough down into the depths of hell ought to count for something. And…
(3) Speaking candidly, fully articulating the true significance of this finding will take us to philosophically polemical territory: philosophy of personal identity where person-affecting views will see the situation quite differently than person-moment-affecting views, philosophy of mind where the ontological status of pleasure and pain might be questioned, and intricate questions that arise at the interface between the views of virtue ethicists, deontologists, negative and classical utilitarians. Of course a negative utilitarian who believes in Empty Individualism and Eternalism at the same time will likely be especially horrified by this information. But, with that said, I would suggest that there are good reasons to care about Log Scales no matter how antithetical one’s views are to philosophical hedonism.
In particular, I would argue that deontologists and virtue ethicists should still take note. The cultivation of virtue requires a minimum of wellbeing in order to maintain motivation to live. And perhaps deontologists might find extreme suffering particularly egregious from the point of view of “things so horrible that ought not to be”. Really, the people we interviewed for the cluster headache writeup told us that experiencing such levels of hellish suffering causes profound psychological transformations (e.g. one interviewee told us that experiencing the higher ends of pain in a cluster headache feels like a profound “spiritual violation” from which you may never recover – a feeling most certainly aggravated by the seeming indifference of people at large about their plight). Virtue ethicists and deontologists might as well recognize this cause area as work that is unconscionable not to perform, regardless of arguments based on the precise mathematical optimization of the prevention of negative valence.
And finally, in all seriousness, as the cognitive intelligentsia of the world begins to see clearly the nature of the distribution of pleasure and pain, we can expect there to be a big social benefit to being the one who destroys hell. Right now there isn’t a huge social reward to be obtained by working on this cause, but I predict this will change. And, pragmatically, it is sensible to present this cause in a motivating rather than depressing light: indeed, let’s give honor, glory, and endless admiration to whoever makes tangible progress in tearing hell down. And to all of the millionaires and billionaires reading this: this could be you! You could be the one who took on the mantle of preventing all future cluster headaches, established the field of anti-tolerance drugs for severe chronic pain, or got rid of kidney stones (and you did it before it was cool!). Let’s get to work!
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]
Neural Correlates of the DMT Experience Assessed with Multivariate EEG (Christopher Timmermann, Leor Roseman, Michael Schartner, Raphael Milliere, Luke T. J. Williams, David Erritzoe, Suresh Muthukumaraswamy, Michael Ashton, Adam Bendrioua, Okdeep Kaur, Samuel Turton, Matthew M. Nour, Camilla M. Day, Robert Leech, David J. Nutt & Robin L. Carhart-Harris)
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).
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.
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.
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”.
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:
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.
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!
~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~
Excerpt from The Science of Enlightenment (2005) by Shinzen Young (p. xv-xvii)
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.
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 noiseas 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)
[Excerpt from The Secret of Scent (2006) by Luca Turin, pgs 108-111]
Some Strange Clues
It has been said,* correctly in my opinion, that theories define facts as much as the other way around. Nowhere is this more true than in structure-odour relations, where all knowledge is anecdotal. Anecdotal evidence has a sort of slippery, jelly-like quality to it, and theories are needed to congeal the stuff together into single, solid facts. ‘Anecdotal’ is often used as a pejorative term in scientific circles, meaning unreliable. In practice it often means isolated, and therefore hard to assess. Think of a new field of science as a large jigsaw puzzle. Pieces are discovered one by one, and at first they are unlikely to fit together to make a picture. Things can look distinctly unpromising, sometimes for decades. But if you can bear the pain of feeling stupid and the humiliation of being wrong, anecdotal evidence is the call of the wild, the surest sign of the undiscovered. Columbus set sail on the basis of anecdotal evidence. The Mayan hieroglyphs were deciphered using anecdotal evidence. Life-saving remedies based on plants, such as aspirin and digitalis, were found by scientists who paid attention to anecdotal evidence.
Scientific problems typically go through three phases. In the first phase, a few bold explorers discover a new land and map out its basic features. In the second phase, boatloads of immigrant scientists arrive and colonize the land. In the third phase, statues are erected on town squares, sometimes to the original discoverers, more often to the able administrators who build the roads and railways. Smell, as it happens, did not follow this pattern. Scientific colonies never thrived on this particular island. Every few years, a new set of scientists claims to have cleared the jungle, but their cities are eventually overgrown and get lost in the weeds.
In smell, the difficulty is compounded by two additional factors, one obvious, the other more subtle. The first is the supposed untrustworthiness of the smell sensation I’ve mentioned earlier which makes strong men and women doubt their own noses. The second is that when facts, especially anecdotal ones, remain unexplained for long enough, a kind of question fatigue sets in, and they become accepted without being understood. The situation brings to mind a quintessentially British cartoon I saw once where a dinosaur strides past a terraced house, and a couple see it from their living room. Wife: “What was that?” Husband: “Oh, just one of those Things.” The fact that we can smell functional groups is just such a Thing.
Functional groups, as we have seen, are the specific structures of one or more atoms that are responsible for the chemical behaviour of a substance. Examples are thiols (-SH), nitriles (-CN), and aldehydes (-C(=O)H). The little hyphen indicates that these groups are, of course, attached to something and that the Something varies hugely. But the remarkable thing is that the Something matters little to the smell of the molecules. What gives the game away, especially to the casual observer, is the fact that types of smell are named after chemical groups: sulphuraceous, nitrilic, aldehydic, corresponding respectively to -SH, -CN, -(H)C=O. This is particularly clear in the case of -SH. All molecules which contain an -SH group smell (a) strong and (b) reminiscent of rotten eggs.
Powdered Kala Namak (“black [really pink] salt”)
A word about the description ‘rotten eggs,’ since only a tiny minority of readers will be old enough to remember them. Eggs nowadays come with time stamps and serial numbers, so they seldom get a chance to rot. The rotten eggs smell is today more likely to be experienced in an oriental market (the durian fruit), by opening the gas tap on the stove (a small amount of an -SH compound is added to make sure we notice it), or best of all by going to an Indian store and asking for kala namak or ‘black salt’. Black salt, as its name does not indicate, is actually pink and is a type of rock salt that must come from Hell, as it contains ample amounts of Hell’s Kitchen smell, namely the HSH molecule. HSH is -SH repeated and smells bad twice over. Put some kala namak on your tongue and you will see what I mean. The first thing you will notice is that it reminds you mostly of a very intense hard-boiled egg smell. Clearly, eggs, even when fresh, are itching to fall apart. If you’ve done any chemistry at school, you will also recall the classroom when the teacher was making one of those stinks for which chemistry is famous. Beware though, the culinary satanism of kala namak is beguiling: a tiny amount in blackcurrant ice cream, strawberry daiquiris, coffee, and chocolate does wonders, as long as you don’t let anyone know you did it.
Do all -SH compounds smell identical then, i.e. of rotten eggs? Not a bit, actually: they smell of all manner of things, from grapefruit to garlic via blackcurrants, but they all have this sulphuraceous (i.e. from Hell) character. The grapefruit compound is particularly instructive. It is called pinanethiol. Thiol means -SH, so pinanethiol means pinane-SH.
Remove the -SH and the rest of the molecule (pinane) smells like pine needles, as it should, since pinane is a major component of turpentine oil, itself extracted from pine. Add the -SH back and, having smelled the pinane by itself and familiarized yourself with kala namak, you can clearly smell the parts of the molecule. That is to say you smell both the pine needles and the sulphur. Smell another very strong -SH compound like H₃C-SH, or methanethiol, for a few seconds till the nose (mercifully) tires of the hideous -SH smell, then go back to pinane-SH. Surprise! The sulphur note is now almost gone and the molecule no longer smells of pinane-SH, but instead smells of pinane tout court. This means that this molecule smells like the sum of its parts. In other words, -SH is a primary, though the other smells are not. But how does that work? How do we know what parts it’s made of? This, as we shall see, is the greatest mystery of smell. Looking for an answer will take us amazingly far afield.
* Paul Feyerabend, among others, convincingly argued this view in Against Method, required reading for those who believe the scientific method is something which can be written down and followed like a recipe.
On a recent conversation I had with Luca, I shared with him the fact that there are anti-tolerance drugs that can lessen (and even reverse) the physiological tolerance to drugs such as painkillers. He was seriously surprised by this fact. Despite spending a whole career studying biological regulatory systems, he had never in his life heard of anti-tolerance drugs in academia. Upon hearing this, he shared that in his experience, most of the innovation in science comes from people who work hands-on in the field, as this exposes them to a much broader evidential base than you would encounter when doing research in a strictly theoretical way.
Thus, he has learned far more about consciousness from psychonauts than he ever has from academic psychopharmacologists, and has learned more about electronics from radio amateurs than professional electrical engineers. In other words, the people who actually tinker with the inner mechanisms of the systems they’re interested in are the people to ask for “weird and novel phenomena”, rather than (only) those who study the field academically angling for a university post or a narrow job in the industry. Same, of course, with the science of smell: actually tinkering with aromachemicals can give rise to discoveries one may never stumble upon by merely studying scent receptors in a lab. Needless to say, the best outcomes will come from seamlessly blending both worlds; but for that to happen we will have to embrace phenomenological reports as acceptable leads for research in science.
In the following video Leo Gura from actualized.org talks about his 30-day 5-MeO-DMT streak experiment. In this post I’ll highlight some of the notable things he said and comment along the way using a QRI-lens to interpret his experiences (if you would rather make up your mind about what he says without my commentary just go and watch the video on your own before reading what I have to say about it).
Thankfully I didn’t have to wait a month to satisfy my curiosity and see what happened after his period of isolation because by the time I found about it he had already posted his post-retreat video. Well, it turns out that he used those 30 days of isolation to conduct a very hard-core psychedelic experiment. Namely, he took high doses of 5-MeO-DMT daily for the entire month. I’ve never heard of anyone doing this before.
Learning about what he experienced during that month is of special interest to me for many reasons. In particular, thanks to previous research about extreme bliss and suffering, we had determined that 5-MeO-DMT is currently the psychedelic drug that has the most powerful and intense effects on valence. Recall Logarithmic Scales of Pleasure and Pain (video): many lines of evidence point to the fact that extreme states of consciousness are surprisingly powerful in ways that are completely counterintuitive. So when Leo says that there are “many levels of awakening” and goes on to discuss how each level is unrecognizably more intense and deeper than the previous one, I am very much inclined to believe he is trying to convey a true property of his experiences. Note that Leo did not only indulge in psychedelics; we are talking about 5-MeO-DMT in particular, which is the thermonuclear bomb version of a psychoactive drug (as with Plutonium, this stuff is best handled with caution). More so, thankfully Leo is very eloquent, which is rare among people who have had many extreme experiences. So I was very eager to hear what he had to say.
While I can very easily believe his trip reports when it comes to their profundity, intensity, and extraordinary degree of consciousness, I do not particularly find his interpretations of these experiences convincing. As I go about describing his video, I will point out ways in which you can take as veridical his phenomenological descriptions without at the same time having to agree with his interpretations of them. More so, if you end up exploring these varieties of altered states yourself, by reading this you will now at least have two different and competing frameworks to explain your experiences. This, I think, is an improvement. Right now the psychedelic and scientific community has very few lenses with which to interpret something as extraordinary as 5-MeO-DMT experiences. And I believe this comes at a great cost to people’s sanity and epistemic rationality.
What Are Leo’s Background Assumptions?
In the pre-retreat video Leo says that his core teachings (and what he attempts to realize on his own self) are: (1) you are literally God, (2) there is nothing but consciousness – God is infinite consciousness, (3) everything is states of consciousness – everything at all times is a different state of consciousness, (4) you are love – and love is absolute – this is all constructed out of love – fear is just fear of aspects of yourself you have disconnected from, (5) you have no beginning and no end, (6) you should be radically open-minded. Then he also adds that physical and mental health issues are just manifestations of your resistance to realizing that you are God.
What Are My Background Assumptions?
I am quite sympathetic to the idea of oneness, which is also talked about with terms like nonduality and monopsychism. In philosophical terminology, which I find to be more precise and rigorous, this concept goes by the name of Open Individualism – the belief that we are all one single consciousness. I have written extensively about Open Individualism in the past (e.g. 1, 2, 3), but I would like to point out that the arguments I’ve presented in favor of this view are not based on direct experience, but rather, on logical consistency from background assumptions we take for granted. For instance, if you assume that you are the same subject of experience you were a second ago, it follows that you can exist in two points in space-time and still be the same being. Your physical configuration is different than a few seconds ago (let alone a decade), you have slightly different memories, the neurons active are different, etc. For every property you point out as your “identity carrier” I can find a counter-example where such carrier changes a little while you still remain the same subject of experience. Add to that teleportation, fission, fusion, and gradual replacement thought experiments and you can build a framework where you can become any other arbitrary person without a loss of identity. These lines of argumentation coupled with the transitivity of identity can build the case that we are indeed all one to begin with.
But realize that rather than saying that you can grasp this (potential) truth directly from first person experience, I build from agreed upon assumptions to arrive at an otherwise outlandish view. Understanding the argument does not entail “feeling we are all one”, and neither does feeling we are all one entails understanding the arguments!
Indirect Realism About Perception
There is a mind-independent world out there and you never get to experience it directly. In some sense, we each live in a private skull-bound world-simulation that tracks the fitness-relevant features of our environment. Hence, during meditation, dreaming, or psychedelic states you are not accessing any sort of external reality directly, but rather, exploring possible configurations and qualities of your inner world-simulation. This is something that Leo may implicitly not realize. In particular, interpreting 5-MeO-DMT experiences through direct realism (also called naïve realism – the view that you experience the world directly through your senses) would make you think that you are literally merging with the entire cosmos on the drug. Whereas interpreting those experiences with indirect realism merely entails that your inner boundaries are dissolving. In other words, the partitions inside your world-simulation are what implements the feeling of the self-other duality. And since 5-MeO-DMT dissolves inner boundaries, it feels as though you are becoming one with your surroundings (and the rest of reality).
Physicalism and Panpsychism
An important background assumption is that the laws of physics accurately describe the behavior of the universe. This is distinct from materialism, which would also posit that all matter is inherently insentient. Physicalism merely says that the laws of physics describe the behavior of the physical, but leaves its intrinsic nature as an open question. Together with panpsychism, however, physicalism entails that what the laws of physics are describing is the behavior of consciousness.
What makes an experience feel good or bad is not its semantic content, its computational use, or even whether the experience is self-reinforcing or not. What makes experiences feel good or bad is their structure. In particular, a very promising idea that will come up below is that highly symmetrical states of consciousness are inherently blissful, such as those we can access during orgasm, meditation, psychedelics, or even just good food and a hug. Recall that 5-MeO-DMT dissolves internal boundaries, and this is indicative of increased inner symmetry (where the boundaries themselves entail symmetry breaking operations). Thus, an exotic state of oneness is blissful not because you are merging with God, but “merely” because it has a higher degree of symmetry and therefore it’s valence is higher than what we can normally experience. In particular, the symmetry I’m talking abut here may be an objective feature of experiences perhaps even measurable with today’s neuroimaging technology.
There are additional key background philosophical assumptions, but the above are enough to get us started analyzing Leo’s 5-MeO-DMT journey from a different angle.
[Video descriptions are in italics whereas my commentary is bolded.]
For the first 8 minutes or so Leo explains that people do not really know that there are many levels of enlightenment. He starts out strong by claiming that he has reached levels of enlightenment that nobody (or perhaps just a few people) have ever reached. More so, while he agrees with the teachings of meditation masters of the past, he questions the levels of awakening that they had actually reached. It takes one to know one, and he claims that he’s seen things far beyond what previous teachers have talked about. More so, he argues that people simply have no way of knowing how enlightened their teachers are. People just trust books, gurus, teachers, religious leaders, etc. about whether they are “fully” enlightened, but how could they know for sure without reaching their level, and then surpassing them? He wraps up this part of the video by saying that the only viable path is to go all the way by yourself – to dismiss all the teachers, all the books, and all the instructions and see how far you can go on your own when genuinely pursuing truth by yourself.
With this epistemological caveat out of the way, Leo goes on to describe his methodology. Namely, he embarked on a quest of taking 5-MeO-DMT at increasing doses every day for 30 days in a row.
At 10:05 he says that within a week of this protocol he started reaching levels of awakening so elevated that he realized he had already surpassed every single spiritual teacher that he had ever heard of. He started writing a manifesto explaining this, claiming that even the most enlightened humans are not truly as awake as he became during that week. That it had became “completely transparent that most people who say they are awake or teach awakening are not even 1% awake”. But he decided not to go forward with the manifesto because he still values the teachings of spiritual leaders, whom according to him are doing a great service to mankind. He didn’t want to start, what he called, a “nonduality war” (which is of course a fascinating term if you think about it).
The main thing I’d like to comment here is that Leo is never entirely clear about what makes an “awakening experience” authentic. From what I gather (and from what comes next in the video) we can infer that the leading criteria consists of a fuzzy blend of experience of certainty, feeling of unity, and sense of direct knowing coupled together. To the extent that 5-MeO-DMT does all of these things to an extraordinary degree, we can take Leo on his words that he indeed experienced states of consciousness that feel like awakening that are most likely inaccessible to everyone who hasn’t gone through a protocol like his. What is still unclear is how exactly the semantic contents of these experiences are verified by means other than intuition. We will come back to that.
At 16:00 he makes the distinction between awakening as merely “cessation”, “nothingness”, “emptiness”, “the Self”, or that “you are nothing and everything” versus what he has been experiencing. He agrees that those are true and worthy realizations, but he claims that before his experiences, these understandings were still only realized at a very “low level”. Other masters, he claims, may care about ending suffering, about peace, about emptiness, and so on. But that nobody seems to truly care about understanding reality (because otherwise they would be doing what he’s doing). He rebukes possible critics (arguably of the Zen variety) who would say that “understanding is a function of the mind” so the goal shouldn’t be to understand. He asserts that no, based on his lived experience, that consciousness is capable of “infinite understanding”.
Notwithstanding the challenges posed by ultrafinitism, I am also inclined to believe Leo that he has experienced completely new varieties of “understanding”. In my model of the mind, understanding something means to have the ability to render it in your world-simulation in a particular kind of way that allows you to see it from every possible angle you have access to. On 5-MeO-DMT, as we will see to a greater extent below, a certain new set of projective operations get unlocked that allow you to render information from many, many more points of view at the same time. It is unclear whether this is possible with meditation alone (in personal communication, Daniel Ingram said yes) but it is certainly extraordinarily rare for even advanced meditators to be able to do this. So I am with Leo when it comes to describing “new kinds of understandings”. But perhaps I am not on board when it comes to claiming that the content of such understandings is an accurate rendering of the structure of reality.
At 18:30 Leo asserts that what happened to him is that over the course of the first week of his experiment he “completely understood reality, completely understood what God is”. God has no beginning and no end. He explains that normal human understanding sees situations from a single point of view (such as from the past to the future). But that actual infinite reality is from all sides at once: “When you are in full God consciousness, you look around the room, and you can see it from every single point of view, from an infinite number of angle and perspectives. You see that every part of the room generates and manufactures and creates every other part. […] Here when you are in God consciousness, you see it from every single possible dimension and angle. It’s not happening lilnearly, it’s all in the present now. And you can see it from every angle almost as though, if you take a watermelon and you do a cross-section with a giant knife, through that watermelon, and you keep doing cross-section, cross-section, cross-section in various different angles, eventually you’ll slice it up into an infinite number of perspectives. And then you’ll understand the entire watermelon as a sort of a whole. Whereas usually as humans what we do is we slice down that watermelon just right down the middle. And we just see that one cross-section.”
Now, this is extremely interesting. But first, it’s important to point out that here Leo might implicitly be reasoning about his experience through the lens of direct realism about perception. That is, that as he experiences this profound sense of understanding that encompasses every possible angle at once, he seems to believe that this is an understanding of his environment, of his future and past, and of reality as a whole. On the other hand, if you start out assuming indirect realism about perception, how you interpret this experience would be in terms of the instantiation of new exotic geometries of your own world-simulation. Here I must bring up the analysis of “regular” DMT (i.e. n,n-DMT) experiences through the lens of hyperbolic geometry. Indeed, regular DMT elevates the energy of your consciousness, which manifests in brighter colors, fast movement, intricate and detailed patterns, and as curved phenomenal space. We know this because of numerous trip reports from people well educated in advanced mathematics who claim that the visual symmetries one can experience on DMT (at doses above 10mg) have hyperbolic curvature (cf. hyperbolic orbifolds). It is also consistent with many other phenomena one can experience on DMT (see the Eli 5 for a quick summary). But you should keep in mind that this analysis never claims that you are experiencing directly a mind-independent “hyperspace”. Rather, the analysis focuses on how DMT modifies the geometric properties of your inner world-simulation.
Energy-complexity landscape on DMT
DMT trip progression
Intriguingly, our inner world-simulations work with projective geometry. In normal circumstances our world-simulations have a consistent set of projective points at infinity – they render the modal and amodal features of our experience in projective scenes that are globally consistent. But psychedelics can give rise to this phenomenon of “point-of-view-fragmentation“, where your experience becomes a patchwork of inconsistent projective renderings. So even on “regular” DMT you can get the profound feeling of “seeing something from multiple points of view at once”. Enhanced with hyperbolic geometry, this can cause the stark impression that you can explore “hyperspace” with a kind of “ultra-understanding”.
Looking beyond “regular” DMT, 5-MeO-DMT is yet more crazy than that. You see, even on DMT you get the feeling that you are restricted in the number of points of view from which you can see something at the same time. You can see it from many more points of view than normal, but it’s still restricted. But the extreme “smoothing” of experience that 5-MeO-DMT causes makes it so that you cannot distinguish one point of view from another. So they all blend together. Not only do you experience semantic content from “multiple points of view at once” as in DMT, but you can erase distinctions between points of view so that one’s sense of knowing arises involving a totally new kind of projective effect, in which you actually feel you can see something from “every point of view at once”. It feels that you have unlocked a kind of omniscience. This already happens on other psychedelics to a lesser extent (and in meditation, and even sober life to an even lesser extent, but still there), and it is a consequence of smoothing the geometry of your experience to such an extent that there are no symmetry-breaking imperfections “with which to orient a projective point”. I suspect that the higher “formless” jhanas of “boundless space” and “boundless consciousness” are hitting at this effect. And on 5-MeO-DMT this effect is pronounced. More so, because of the connection between symmetry and smoothness of space (cf. Geometry Through the Eyes of Felix Klein) when this happens you will also automatically be instantiating a high-dimensional group. And according to the Symmetry Theory of Valence, this ought to be extraordinarily blissful. And indeed it is.
This is, perhaps, partly what is going on in the experience that Leo is describing. Again, I am inclined to believe his description, but happy to dismiss his naïve interpretation.
At 23:15 Leo describes how from his 5-MeO-DMT point of view he realized what “consciousness truly is”. And that is an “infinitely interconnected self-communicating field”. In normal everyday states of consciousness the different parts of your experience are “connected” but not “communicating.” But on 5-MeO, “as you become more conscious, what happens is that every point in space inter-connects with itself and starts to communicate with itself. This is a really profound, shocking, mystical experience. And it keeps getting cranked up more and more and more. You can call it omniscience, or telepathy. And it’s like the universal communication system gets turned on for the first time. Right now your conscious field is not in infinite communication with itself. It’s fragmented and divided. Such that you think I’m over here, you are over there, my computer is over here, your computer is over there…”. He explains that if we were to realize we are all one, we would then instantly be able to communicate between each other.
Here again we get extremely different interpretations of the phenomena Leo describes depending on whether you believe in direct or indirect realism about perception. As Leo implicitly assumes direct realism about perception, he interprets this effect as literally switching on an “universal communication system” between every points in reality, whereas the indirect realist interpretation would be that you have somehow interlocked the pieces of your conscious experience in such a way that they now act as an interconnected whole. This is something that indeed has been reported before, and at QRI we call this effect “networkintegration“. A simple way of encapsulating this phenomenon would be by saying that the cross-frequency coupling of your nervous system is massively increased so that there is seamless information and energy transfer between vibrations at different scales (to a much lesser extent MDMA also does this, but 5-MeO-DMT is the most powerful “integration aid” we know of). This sounds crazy but it really isn’t. After all, your nervous system is a network of oscillators. It stands to reason that you can change how they interact with one another by fine-tuning their connections and get as a result decoupling of vibrations (e.g. SSRIs), or coupling only between vibrations of a specific frequency (e.g. stimulants and depressants), or more coupling in general (e.g. psychedelics). In particular, 5-MeO-DMT does seem to cause a massively effective kind of fractal coupling, where every vibration can get in tune with every other vibration. And recall, since a lot of our inner world simulation is about representing “external reality”, this effect can give rise to the feeling that you can now instantly communicate with other parts of reality as a whole. This, from my point of view, is merely misinterpreting the experience by imagining that you have direct access to your surroundings.
At 34:52 Leo explains that you just need 5-MeO-DMT to experience these awakenings. And yet, he also claims that everything in reality is imaginary. It is all something that you, as God, are imagining because “you need a story to deny that you are infinite consciousness.” Even though the neurotransmitters are imaginary, you still need to modify them in order to have this experience: “I’m talking about superhuman levels of consciousness. These are not levels of consciousness that you can access sober. You need to literally upgrade the neurotransmitters in your imaginary brain. And yes, your brain is still imaginary, and those neurotransmitters are imaginary. But you still need to upgrade them nevertheless in order to access some of the things I say.”
Needless to say, it’s bizarre that you would need imaginary neurotransmitter-mimicking molecules in your brain in order to realize that all of reality is your own imagination. When you dream, do you need to find a specific drug inside your dream in order to wake up from the dream? Perhaps this view can indeed be steel-manned, but the odds seem stacked against it.
At 38:30 he starts talking about his pornography collection. He assembles nude images of women, not only to relieve horniness, but also as a kind of pursuit of aesthetics. Pictures of nude super-models are some of the most beautiful things a (straight) man can see. He brings this up in order to talk about how he then at some point started exploring watching these pictures on 5-MeO-DMT. Recollecting this brings him to tears because of how beautiful the experiences were. He states “you’ve never really seen porn until you’ve seen it on 5-MeO-DMT.” He claims that he started to feel that this way he really felt that it is you (God) that is beautiful, which is manifested through those pictures.
A robust finding in the psychology of sexual attraction is that symmetry in faces is correlated with attractiveness. Indeed, more regular faces tend to be perceived as more beautiful. Amazingly, you can play with this effect by decorating someone’s face with face-paint. The more symmetrical the pattern, the more beautiful the face looks (and vice-versa). Arguably, the effect Leo is describing where people who are already beautiful become unbelievably pretty on 5-MeO-DMT involves embedding high-dimensional symmetries into the way you render them in your world-simulation. A lesser, and perhaps more reliable, version of this effect happens when you look at people on MDMA. They look way more attractive than what they look like sober.
Leo then brings up (~41:30) that he started to take 5-MeO-DMT on warm baths as well, which he reassures us is not as dangerous as it sounds (not enough water to drown if he experiences a whiteout). [It’s important to mention that people have died by taking ketamine on bath tubs; although a different drug, it is arguably still extremely dangerous to take 5-MeO-DMT alone on a bathtub; don’t do it]. He then has an incredible awakening surrendering to God consciousness in the bathtub, on 5-MeO-DMT, jerking off to beautiful women in the screen of his laptop. He gets a profound insight into the very “nature of desire”. He explains that it is very difficult to recognize the true nature of desire while on a normal level of consciousness because our desires are biased and fragmented. When “your consciousness becomes infinite” those biases dissolve, and you experience desire in its pure form. Which according to his direct experience turned out to be “desire for God, desire for myself”. And this is because you are, deep down “infinite love”. When you desire a husband, or sex, or whatever, you are really desiring God in disguise. But the problem is that since your path to God is constrained by the form you desire, your connection to God is not stable. But once you have this experience of complete understanding of what desire is, you finally get your desire fully quenched by experiencing God’s love.
This is a very deep point. It is related to what I’ve sometimes called the “most important philosophical question“, which is: is valence a spiritual phenomenon or spirituality a valence phenomenon? In other words, do we find experiences of God blissful because they have harmony and symmetry, or perhaps is it the other way around, where even the most trivial of pleasures, like drinking a good smoothy, feels good because it temporarily “gets you closer to God”? I lean towards the former, and that in fact mystical experiences are so beautiful because they are indeed extremely harmonious and resonant states of consciousness, and not because they take you closer to God. But I know very smart people who can’t decide between these views. For example, my friend Stuart Garvagh writes:
What if the two options are indistinguishable? Suppose valence is a measure of the harmony/symmetry of the object of consciousness, and the experience of “Oneness” or Cosmic Consciousness is equivalent to having the object of consciousness be all of creation (God‘s object), a highly symmetrical, full-spectrum object (full of bliss, light, love, beingness, all-knowledge, empty of discernible content or information). All objects of consciousness are distortions (or refractions, or something) of this one object. Happiness is equivalent to reducing or “polishing-out” these distortions. Thus, what appears to be just the fact of certain states being more pleasant than others is equivalent to certain states being closer to God‘s creation as a whole. Obviously this is all pure speculation and just a story to illustrate a point, but I could see it being very tough to tease apart the truth-value of 1 and 2. Note: I’m fairly agnostic myself, but lean towards 2 (bliss is the perfume of “God realizing God” or the subject of experience knowing Itself). I would very much love to have this question answered convincingly!
At 50:00 Leo says that “everything I’ve described so far is really a prelude to the real heart of awakening, which is the discovery of love. […] I had already awakened to love a number of times, but this was deeper. By the two week mark the love really started to crack open. Infinite self-love. You are drowning on this love.” He goes on to describe how at this point he was developing a form of telepathy that allowed him to communicate with God directly (which is, of course, a way of talking to himself as he is God already). It’s just a helpful way to further develop. And what God was showing him was how to receive self-love. It was so much at first he couldn’t handle it. And so he went through a self-purification process.
An interesting lens with which to interpret this experience of purification is that of neural annealing. Each 5-MeO-DMT experience would be making Leo’s nervous system resonate in ways in new ways, slowly writing over previous patterns and entraining the characteristic high-symmetry patterns of the state. Over time, the nervous system adjusts its weights in order to be able to handle that resonance without getting its patterns over-written. In other words, Leo has been transforming his nervous system into a kind of high-valence machine, which is of course very beneficial for intrinsic feelings of wellbeing (though perhaps detrimental to one’s epistemology).
55:00: He points out that unlike addictive drugs, he actually had to push himself very hard to continue to take 5-MeO-DMT everyday for 30 days. He stopped wanting to do it. The ego didn’t want it. And yes, it was pleasurable once he surrendered on every session, but it was difficult, heavy spiritual work. He says that he could only really do this because of years of practice with and without psychedelics, intense meditation, and a lot of personal development. And because of this, he explains his 5-MeO experiences felt like “years of spiritual work condensed into a single hour.” He then says that God will never judge you, and will help you to accept whatever terrible things you’ve done. And many of his subsequent trips were centered around self-acceptance.
Following the path of progressive neural annealing, going deeper and deeper into a state of self-acceptance can be understood as a deeper harmonization of your nervous system with itself.
At 1:01:20, Leo claims to have figured out what the purpose of reality truly is: “Reality is a contest for who can love who more. That’s really what life is about when you are fully conscious. […] Consciousness is a race for who can love who more. […] An intelligent fully conscious consciousness would only be interested in love. It wouldn’t be interested in anything else. Because everything else is inferior. […] Everything else is just utter silliness!”
I tend to agree with this, though perhaps not in an agentive way. As David Pearce says: “the pleasure-pain axis discloses the universe’s intrinsic value function.” So when you’ve annealed extremely harmonious patterns and do not get distracted by negative emotion, naturally, all there is left to do is maximize love. Unless we mess up, this is the only good final destiny for the cosmos (albeit perhaps it might take the form of a Hedonium shockwave, which at least in our current human form, sound utterly unappealing to most people).
1:06:10 “[God’s love] sparks you to also want to love it back. You see, it turns into a reciprocal reaction, where it is like two mirrors that are mirroring light between each other like a laser beam that is bouncing between two mirrors. And it’s bouncing back and forth and back and forth. And as it bounces back and forth it becomes more and more concentrated. And it strengthens. And it becomes more coherent. And so that’s what started happening. At first it started out as just a little game. Like ‘I love you, I love you, I love you’. A little game. It sounds like it’s almost like childish. And it sort of was. But then it morphed from being this childish thing, into being this serious existential business. This turned into the work. This was the true awakening. Is that with the two mirrors, you know, first it took a little while to get the two mirrors aligned. Because you know if the two mirrors are not perfectly aligned, the laser beam will kind of bounce back and forth in different directions. It’s not going to really concentrate. So that was happening at first. […] The love started bouncing back and forth between us, and getting stronger and stronger. […] Each time it bounces back to me it transforms me. It opens me up deeper. And as it opens me up deeper it reveals blockages and obstacles to my capacity to love.”
Misaligned mirrors letting energy fly away
Aligned mirrors concentrating coherent energy
Now this is a fascinating account. And while Leo interprets it in a completely mystical way, the description also fits very well an annealing process where the nervous system gets more and more fine-tuned in order to be able to contain high levels of coherent energy via symmetry. Again, this would be extremely high-valence as a consequence of the Symmetry Theory of Valence. Notice that we’ve talked about this phenomenon of “infinite mirrors” on psychedelics since 2016 (see: Algorithmic Reduction of Psychedelic States).
At ~1:09:30 he starts discussing that at this point he was confronted by God about whether he was willing to love the holocaust, and rape, and murder, and bullies, and people of all sorts, even devil worshipers.
Two important points here. First, it is a bit ambiguous whether Leo here is using the word “love” in the sense of “enjoyment” or in the sense of “loving-kindness and compassion”. The former would be disturbing while the latter would be admirable. I suppose he was talking about the latter, in which case “loving rape” would refer to “being able to accept and forgive those who rape” which indeed sounds very Godly. This radical move is explored in metta (loving-kindness) meditation and it seems healthy on the whole. And second: Why? Why go through the trouble of embracing all the evil and repulsive aspects of ourselves? One interpretation here, coming back to the analysis based on neural annealing, is that any little kink or imperfection caused by negative emotion in our nervous system will create slight symmetry breaking effects on the resonance of the entire system as whole. So after you’ve “polished and aligned the mirrors for long enough” the tiny imperfections become the next natural blockage to overcome in order to maximize the preservation of coherent energy via symmetry.
~1:12:00 Leo explains that the hardest thing to love is your own self-hatred. In the bouncing off of the love between you and God, with each bounce, you find that the parts you hate about yourself reflect an imperfect love. But God loves all of you including your self-hatred. So he pings you about that. And once you can accept it, that’s what truly changes you. “Because when you feel that love, and you feel how accepting it is, and how forgiving it is of all of your evil and of all of your sins… that’s the thing that kills you, that transforms you. That’s what breaks your heart, wide open. That’s what gets you to surrender. That’s what humbles you. That’s what heals you.” Leo then explains that he discovered what “healing is”. And it is “truth and love”. That in order to heal anyone, you need to love them and accept them. Not via sappy postcards and white lies but by truth. He also states that all physical, mental, and spiritual ailments have, at their root, lack of love.
If love is one of the cleanest expressions of high-valence symmetry and resonance, we can certainly expect that inundating a nervous system with it will smooth and clean its blockages, i.e. the sources of neural dissonance. Hence the incredible power of MDMA on healing nervous systems in the short-term. Indeed, positive emotion is itself healing and enhances neural coherence. But where I think this view is incomplete is in diagnosing the terrible suffering that goes on in the world in terms of a lack of love. For instance, are cluster headaches really just the result of lack of self-love? In here must bring back the background assumption of physicalism and make a firm statement that if we fall into illusion about the nature of reality we risk not saving people (and sentient beings more generally) who are really in the depth of Hell. Just loving them without taking the causally-relevant physical action to prevent their suffering is, in my opinion, not true love. Hence the importance of maintaining a high level of epistemic rigor: for the sake of others. (See: Hell Must Be Destroyed).
1:22:30 Leo explains that in this “love contest” with God of bouncing off love through parallel mirrors the love became so deep that for the first time in his life he felt the need to apologize: “I’m sorry for not loving more.” He goes into a sermon about how we are petty, and selfish, etc. and how God loves us anyway. “Real love means: I really love you as you are. And I don’t need anything from you. And especially all those things that you think I want you to change about you, I don’t need you to change. I can accept them all exactly as they are. Because that’s love. And when you realize THAT, that’s what transforms you. It is not that God says that he loves you. He is demonstrating it. It’s the demonstration that transforms you.” Leo expresses that he was then for the first time in his life able to say “thank you” sincerely. Specifically, “thank you for your love”: “This is the point at which you’ve really been touched by God’s love. And at this point you realize that that’s it, that’s the point, that’s the lesson in life. That’s my only job. It’s to love.” And finally, that for the first time in his life he was able to say “I love you” and truly mean it. “And you fall in love with God… but it doesn’t end there.”
An interesting interpretation of the felt-sense of “truly meaning” words like “I’m sorry”, “thank you”, and “I love you” is that at this point Leo has really deeply annealed his nervous system into a vessel for coherent energy. In other words, at this point he is saying and meaning those words through the whole of his nervous system, rather than them coming from a fragmented region of a complex set of competing internal family systems in a scattered way. Which is, of course, the way it usually goes.
1:35:30 Leo explains that at this point he started going into the stage of being able to radiate love. That he was unable to radiate love before. “I love that you are not capable of love. I love that. And when that hits you, that’s what fills you with enough love to overcome your resistance to love that next level thing that you couldn’t love.” Then at ~ 1:38:00 it gets really serious. Leo explains that so far he was just loving and accepting past events and people. But he was then asked by God whether he would be willing to live through the worst things that have happened and will happen. To incarnate and be tortured, among many other horrible things. And that’s what true love really means. “When you see a murder on the TV, you have to realize that God lived through that. And the only reason he lived through that is because it loved it.”
I do not understand this. Here is where the distinction between the two kinds of senses of the word “love” become very important. I worry that Leo has annealed to the version of love with the meaning of “enjoyment” rather than “loving-kindness and compassion”. Because a loving God would be happy to take the place of someone who went through Hell. But would a loving God send himself to Hell if nobody had to in the first place? That would just create suffering out of nothing. So I am confused about why Leo would believe this to be the case. It’s quite possible that there are many maxima of symmetry in the nervous system you can achieve with 5-MeO-DMT, and some of them are loving in the sense of compassionate and others are crazy and would be willing to create suffering out of nothing from a misguided understanding of what love is supposed to be. Again, handle Plutonium with caution.
1:43:00 Leo started wondering “what is reality then?” And the answer was: “It’s infinite consciousness. Infinite formless consciousness. So what happens was that my mind in my visual field as I was in that bathtub. My mind and my visual field focused in on empty space, and I sort of zoomed into that empty space and realized that that empty space is just love”. He then describes a process where his consciousness became more and more concentrated and absorbed into space, each dot of consciousness branching out into more and more dots of consciousness, turning into the brightest possible white light. But when he inquired into what was that white light he kept seeing that there was no end to it, and rather, that each point was always connected to more points. Inquiring further, he would get the response that at the core, reality is pure love. That it wouldn’t be and couldn’t be any other way.
The description sounds remarkably close to the formless jhanas such as “boundless space” and “boundless consciousness”. The description itself is extremely reminiscent of an annealing process, reaching a highly energized state of consciousness nearly devoid of information content and nearly perfectly symmetrical. The fact that at this incredibly annealed level he felt so much love supports the Symmetry Theory of Valence.
147:28 – And after Leo realizes that “Of course it is love!” he says that’s when the fear comes: “Because then what you realize is that this is the end. This is the end of your life. You are dead. If you go any further you are dead. Everything will disappear. Your family, your friends, you parents, all of it is completely imaginary. And if you stop imagining it right now, it will all end. If you go any further into this Singularity, you will become pure, formless, infinite, love for ever, loving itself forever. And the entire universe will be destroyed as if it never existed. Complete nothingness. Complete everythingness. You will merge into everyone.”
This sounds like the transition between the 6th and 7th Jhana, i.e. between “boundless consciousness” and “nothingness”. Again, this would be the result of further loss of information via an annealing process, refining the symmetry up to that of a “point”. Interestingly, Mike Johnson in Principia Quallia points out that as symmetry approaches an asymptote of perfection you do get a higher quality of valence but at the cost of reduced consciousness. This might explain why you go from “the brightest possible love” to a feeling of nothingness at this critical transition.
1:48:25: “…You will merge into everyone. Your mother, your father, your children, your spouse, Hitler, terrorists, 9/11, Donald Trump, rape, murder, torture, everything will become pure infinite love, merging completely into itself, there will be no distinction between absolutely anything, and that will be the end. And you will realize what reality is. Infinite consciousness. Love. God. And you will realize that everything in your life from your birth to this point has just been some imaginary story. A dream that was design to lead you to pure absolute infinite love. And you will rest in that love forever. Forever falling in love with yourself. Forever making love to yourself. Forever in infinite union. With every possible object that could ever exist. Pure absolute, omnipotent, omniscient, perfect, intelligent, consciousness. Everything that could ever possibly be, is you. And THAT is awakening. When you are this awake, you are dead. And you have no desire for life. There is no physical existence. There is no universe. Nothing remains. Your parents, and your spouse, and your children, they don’t stay back and keep living their lives, enjoying their life without you while your body drops dead. No, no, no, no, no. This is much more serious than that. If you do this. If you become infinite love, you will take everybody with you. There will not be anybody left. You will destroy the entire universe. Every single sentient being will become you. They will have no existence whatsoever. Zero. They will die with you. They will all awaken with you. It’s infinite awakening. It’s completely absolute. There will not be anything left. You will take the entire universe with you. Into pure oneness. THAT’S awakening.”
This is not the first time I hear about this kind of experience. It certainly sounds extraordinarily scary. Though perhaps a negative utilitarian would find it to be the ultimate relief and the best of all possible imaginable outcomes. With the human survival instinct, and quite possibly a body fully aroused with the incredible power of 5-MeO-DMT, this is bound to be one of the most terrifying feelings possible. It’s quite likely that it may be one element of what makes “bad 5-MeO-DMT experiences” so terrifying. But here we must recall that the map is not the territory. And while an annealing process might slowly write over every single facet of one’s model of reality and in turn making them part of a super-cluster of high-dimensional resonance that reflects itself seemingly infinitely, doing this does not entail that you are in fact about to destroy the universe. Though, admittedly, it will surely feel that way. Additionally, I would gather that were it possible to actually end the universe this way, somebody, somewhere, in some reality or another, would have already done so. Remember that if God could be killed, it’d be dead already.
1:52:01: “And I didn’t go there! As you can tell, since I’m still sitting here. I’m not there. I was too afraid to go there. And God was fine with it. It didn’t push me. But that’s not the end of the story! It’s still just the beginning.” He then goes on to explain that a part of him wanted to do it and another part of him didn’t want to. He says it got really loopy and weird; this really shook him. That God was beckoning him to go and be one forever, but he was still ambivalent and needed some time to think about it. He knew it would make no difference, but he still decided to ‘make preparations’ and tell his family and friends that he loves them before moving forward with a final decision to annihilate the universe. By the time he had done that… he had stopped taking 5-MeO-DMT: “The experiences had gotten so profound and so deep… this was roughly the 25th or 27th day of this whole 30 day process. I swore off 5-MeO-DMT and said ‘Ok I’m not doing any more of this shit. It’s enough'”. He explains that by this time the drug was making him feel infinite consciousness when waking up (from sleep) the next day. He felt the Singularity was sucking him into it. It felt both terrifying and irresistible. Every time he would go to sleep it would suck him in really strongly, and he kept resisting it. He would wake up sweaty and in a panic. He was tripping deeper in his sleep than in the bathtub. He couldn’t sleep without this happening, and it kept happening for about 5 days. “I just want to get back to normal. This is getting freaky now.”
I’ve heard this from more than a couple people. That is, that when one does 5-MeO-DMT enough times, and especially within a short enough period of time, the “realizations” start to also happen during sleep in an involuntarily way. One can interpret this as the annealing process of 5-MeO-DMT now latching on to sleep (itself a natural annealing process meant to lessen the technical debt of the nervous system). Even just a couple strong trips can really change what sleep feels like for many days. I can’t imagine just how intense it must have been for Leo after 25 days straight of using this drug.
2:01:40 – Leo explains that when he was dozing off with a blanket on his living room (terrified of sleeping on his bed due to the effect just described) he experienced a “yet deeper awakening” which involved realizing that all of his previous awakenings were just like points and that the new one was like a line connecting many points. “Everything I’ve said up to this point were just a single dimension of awakening. And then what I broke through to is a second dimension. A second dimension of awakening opened up. This second dimension is completely unimaginable, completely indescribable, cannot be talked about, cannot be thought about. And yet it’s there. In it, are things that are completely outside of the physical universe that you cannot conceive or imagine.” He goes on to explain that there are then also a third, fourth, fifth, etc. dimensions. And that he believes there is an infinite number of them. He barely even began to explore the second dimension of awakening, but he realized that it goes forever. It kept happening, he had intense emotional distress and mood swings. But gradually after five more days it subsided, and he started to be able to sleep more normally. “And I’ve been working to make sense of all of this for the last couple of weeks. So that’s what happened.”
Alright, this is out of my depth and I do not have an interpretation of what this “second dimension of awakening” is about. If anyone has any clue, please leave a comment or shoot me an email. I’m as as confused as Leo is about this.
~2:05:00 – Leo confesses he does not know what would happen if he went through with joining the Singularity and mentions that it sounds a bit like Mahasamādhi. He simply has not answers at this point, but he asserts that the experience has made him question the extent of the enlightenment of other teachers. It also has made him more loving. But still, he feels frustration: “I don’t know what to do from here.”
And neither do I. Do you, dear reader?
Postscript: In the last 10 minutes of the video Leo shares a heart warming message about how reality is, deep down, truly, “just love” and that him saying this may be a seed that will blossom into you finding this out for yourself at some point in the future. He ends by cautioning his audience to not believe as a matter of fact that this is the path for everyone. He suggests that others should just use his examples from his own journey as examples rather than an absolute guide or how-to for enlightenment. He asks his audience to make sure to question the depth of their own awakening – to not believe that they have reached the ultimate level. He admits he has no idea whether there is an ultimate level or not, and that he still has some healing to do on himself. He remains dissatisfied with his understanding of reality.
Imagine that you were tasked with creating a molecule to represent the spirit of California. I think that I would just glue together two MDMA molecules and call it a day.
It turns out Californidine is indeed a real molecule, named after the California Poppy. I am still wrapping my head around the fact that Californidine can be described as two MDMA molecules sharing the nitrogen atom and with the end of the carbon chain of each MDMA molecule bonded at the 2-position of the benzene ring of the other one (minus a hydrogen atom). Interestingly, this compound has no psychedelic or empathogenic action. At best, it can be described as a very mild and unreliable relaxing agent of “herbal strength” akin to the active ingredients of chamomile, valerian, or ashwagandha. So, joining two powerful heart-openers gives rise to a mild sleep-inducer? Perhaps this is a metaphor for something.
Californidine and MDMA
But that’s not what I want to talk to you about today. While gluing together psychoactive molecules may not have a (cartoonishly) desirable additive effect, doing so does express the spirit of what I want to propose today. And that is the impulse to use a creative and fun approach to drug design, letting your imagination run wild to avoid prematurely discarding one’s crazy ideas.
Notable Leads for Great Drug Combos
Over the last 10 years I’ve read many (many!) trip reports and have talked to hundreds of experienced psychonauts (see also: r/replications). It is largely thanks to a subset of these psychonauts, which for lack of a better term could be described as the subset of rational psychonauts, that I’ve been able to assemble empirically testable models for psychedelic phenomenology (some examples: Algorithmic Reduction of Psychedelic States, Hyperbolic Geometry of DMT Experiences, Quantifying Bliss, How to Secretly Communicate with People on LSD, etc.). Although my focus has largely been on the effects of individual drugs, I’ve become very cognizant of the fact that drug combinations can produce effects not accessible with individual substances. In other words, when it comes to mixing psychoactive substances, the sum is more often than not different from the sum of its parts. Some of these effects seem extremely significant both from a scientific and a philosophical point of view.
But first, an important disclaimer: mixing drugs is dangerous and you should never do it unless you really know what you are doing. The pile of celebrity deaths caused by multiple drug intoxication is only scratching the surface. Indeed, there are many combinations of drugs that are deadly even when the individual drugs taken on their own are relatively safe. For example, while 5-MeO-DMT is relatively safe when vaporized (save for egregiously negligent uses of the drug and the occasional drowning in one’s own vomit), taking 5-MeO-DMT orally in combination with an MAOI leads to extremely toxic reactions, such as severe hypertensive symptoms, overheating, and serotonin syndrome. Don’t do it. As a very rough guide for how mixtures of psychoactives behave, study the chart below.
Welcome to the practice of combining drugs. You may die. (source)
That said, just as drug combinations have a dangerous side, they also likely harbor hidden gems that are very safe, enjoyable, and mind-expanding in ways inaccessible via single drugs. As a general overview, some examples of the possible benefits of drug combinations include: (1) Enhanced euphoria, e.g. see speedball which is massively euphoric but also very dangerous, (2) reduced psychological discomfort (e.g. anxiolytics with psychedelics), (3) uniquely interesting effects, e.g. LSD + MDMA (see below), and (4) reduced physical side-effects and medical risks, e.g. calcium blockers to reduce MDMA neurotoxicity, 5HT2B antagonists to reduce cardiotoxicity of psychedelics, etc. as we’ll discuss. In addition, it is worth mentioning that from a therapeutic point of view, we also have the “more dakka effect“, where some conditions only respond to combining enough drugs (e.g. oncology). It’s possible chronic pain or severe depression may legitimately require multiple drugs to be adequately dealt with. Now let us examine in more detail some particularly interesting categories of drug combinations:
Psychedelics + Anxiolytics: According to many reports, phenibut in small doses seems to significantly reduce the anxiety that comes up on psychedelics. I am ambivalent about sharing this information given the fact that phenibut can become a huge problem for some people, but I think that on the whole it is wise for people to know that an over-the-counter “nootropic” can actually help avoid fear, discomfort, and panic attacks during a psychedelic experience.
Cannabis + Psychedelics: I generally find two kinds of psychedelic drug users. Those who cannot think of having a psychedelic trip without at some point smoking a joint, vaping, or eating a cannabis edible. And then those who would never dare to combine the two because they once had a terrifying experience with the combo. Interestingly, some of the people I’ve met over the years who seem to be able to easily handle massive doses of psychedelics (e.g. 500 micrograms of acid) respond terribly to weed, and especially badly if they are already tripping. Cannabis both modifies and potentiates psychedelic states of mind. It has a tendency to make the experience more conceptual rather than sensory or mystical. The combination also greatly increases the probability of getting stuck in time loops.
Empathogens + Psychedelics: One of the best descriptions of MDMA + LSD (also called candy-flipping) that I’ve found comes from Steven Lehar (emphasis added):
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. I would sometimes feel some part of my world suddenly bulging out to greater magnification, like a fish-eye lens distortion appearing randomly in space, stretching everything in that portion of space like a reflection in a funhouse mirror.
Not everyone responds well to this combination, and given the nature of these substances, it seems likely that the dosages and the relative timing have a large influence on how the experience develops. I’ve heard three relatively “established” ways in which people use this combination. First, you have the school that says that you should take the MDMA at or slightly after the peak of the effects of LSD, that is 4-4:30h after taking it. The reasoning here is that you don’t want to be caught coming down from the MDMA while still having a long time to go on LSD since the acid could enhance the feelings of the comedown. The delayed gratification also pays-off by giving you several hours to face the problems you want to solve unaided and see how far you can get before the mood boost of MDMA gives you the determination to be contented with it.
The second school of thought about candy-flipping says that the biggest factor in how psychedelic experiences turn out is how they start. So what you want to do is take the MDMA 1 to 1:30 hours before the acid. This way, you only embark upon the inner journey when you are already in a really, really good chill state of mind. Some people report that the acid picks up the empathogenic quality of the state, amplifies it, and carries it on for much longer than if you had only taken MDMA alone.
There are many proponents and detractors to both of these schools. What I’ve seen more or less everyone agree on is to avoid taking substantial doses of LSD and MDMA (e.g. 200micrograms LSD + 120mg MDMA) at the same time. Apparently this is simply just too overwhelming and synergistic to be enjoyable, often causing a lot of nausea and palpitations.
The third school, however, is to take only a small dose of both at the same time. Say, 35micrograms LSD and 35mg MDMA. This apparently is an extremely positive combination. The experience is not mild due to the synergy, and it seems to provide an open, creative, level-headed mindset for many hours without much of a comedown or hangover. As with everything here, your mileage may vary.
Psychedelics + Dissociatives: Psychedelics and dissociatives have profound non-linear mixing effects. According to multiple sources, the right combination of LSD, Ketamine, and THC can give rise to a “free-wheeling hallucination“. This is a state of consciousness in which you gain a great degree of conscious control over the contents of the hallucinated world, so that you can project your will by saying “let there be a chair in front of me” and you will see it manifest in exquisite detail. You can rotate, translate, invert, fibrate, and project the chair in any way you want, as if you were now able to use your brain as a very general game engine of consciousness. That said, even when this doesn’t happen, the combination of psychedelics and dissociatives is ridiculously synergistic. People report getting stuck in extremely energetic time-loops akin to those caused by psychedelics and cannabis, but more powerful (cf. trip report of DMT + nitrous oxide). Steven Lehar calls the effect where the presence of a psychedelic changes the quality of a dissociative as “dissociative coloring”. I’ve been amazed at the fact that there is no mistaking when someone has previously experienced LSD and nitrous together. You don’t get reactions like “it didn’t do much for me”. This combo usually has a special place in the memory of a person who has experienced it. Eyes brighten, curiosity sparks. I’ve been asked on multiple occasions “what do you think is going on with the strange synergy between LSD and nitrous?” Now, 5-MeO-DMT and DMT are very different, and the LSD + nitrous state seems to have some resemblance with the 5-MeO-DMT state. They share that strange feeling of becoming a kind of saturated resonance box. The feeling is one of becoming a vessel full of coordinated and coherent vibrations that unearth and dissolve internal boundaries and blockages. The process inherently blocks your ability to conceptualize in a dualistic way. The cognitive content of the state is better captured by a huge blinking sign that reads “THIS, THIS, THIS” on repeat rather than the more usual “that thing over there connected to this over here, modulated by what happens there” kind of cognitive state we are more familiar with. DMT on its own is very different than this, in that the mental formations and patterns of binding that emerge are extremely specific, detailed, and irreducibly complex. Not so on the upper ranges of the dissociative and psychedelic cocktail, where the resonance is profound and the asymmetries needed to store complex information are constantly smoothed out by the ongoing full-body bath of reverb. (cf. Neural Annealing).
Dissociatives + Empathogens: According to several trip reports and credible personal communications, taking ketamine while on MDMA can bring back “the magic” that one only ever experienced with MDMA the first few times using it. Also MDMA and nitrous have profound research-worthy synergy.
Potentiation: Shulgin reported that substances that don’t feel psychedelically active on their own may nonetheless potentiate the effects of other psychedelics. For instance:
(with 160 mg of MDPR followed at 2h by 100μg LSD) This proved to be almost too intoxicating, and a problem arose that had to have a solution. The entire research group was here, and all were following this same regimen. Two hours into the second half of the experiment a telephone call came that reminded me of a promise I had made to perform in a social afternoon with the viola in a string quartet. Why did I answer the phone? My entire experience was, over the course of about 20 minutes, pushed down to a fragile threshold, and I drove about 10 minutes to attend a swank afternoon event and played an early Beethoven and a middle Mozart with an untouched glass of expensive Merlot in front of me. I could always blame the booze. I declined the magnificent food spread, split, and returned to my own party. Safely home, and given 20 more minutes, I was back into a rolling +++ and I now know that the mind has a remarkable ability to control the particular place the psyche is in.
More common than the above, ayahuasca is intrinsically a drug combo primarily of the potentiation kind. As mentioned before, cannabis not only alters but also potentiates the effects of psychedelics. It is worth mentioning there is a community of people who believe that noopept (a cholinergic nootropic, see below) can potentiate MDMA. While there is some evidence that MDMA is itself mildly cholinergic– and thus provides a sense of mental clarity in addition to the loved-up feeling- too much cholinergic action tends to make people feel rigid, robotic, and hyper-cerebral. I am therefore personally skeptical of the benefits of combining something like noopept with MDMA, as the potentiation of some of its qualities may come at the cost of reduced emotional sensitivity. Why trade a feeling of renewed innocence and receptivity with calculating prowess? I doubt this is the best use of a roll.
Anti-tolerance Drugs: This is a category of combinations with tremendous potential to relieve suffering, to the extent that I think of it as a humanitarian tragedy that there are no concerted research efforts currently in this direction. Sufferers of chronic pain and treatment-resistance depression could make use of drugs that help them keep the tolerance to the drugs they depend upon for having a livable life under control. I know this has a lot of the ring of turtles all the way down (“when are you going to get the anti-tolerance drugs for anti-tolerance drugs? And then the anti-tolerance for anti-tolerance for…”) but I am sincere when I say that looking here may pay off in spades. Already we see ibogaine doing other-worldly magnificent things to cure addiction and reverse tolerance. Who knows what a large targeted research program with this focus may discover. Some examples of anti-tolerance drugs include proglumide, ibogaine, and black seed oil for opioids, and flumazenil for benzodiazepines.
Prevent Physical Side Effects: Epidemiological data suggests that chronic or heavy use of 5HT2B agonists may lead to heart valve disease (cf. Fen-Phen), which does not bode well for the long-term (as opposed to acute) safety of many psychedelic compounds. Now, neuroscientist Thomas Ray believes that 5HT2B may be necessary for some of the characteristic psychedelic action of entheogens, so blocking it altogether may come at the cost of eliminating the reason why the drug is interesting. That said, we do know that 5-MeO-DMT is profoundly psychedelic and yet has negligible 5HT2B activity. It would be very useful to know what happens when one combines psychedelics with heavy 5HT2B affinity, like 2C-B and DOB, with 5HT2B antagonists (usually prescription medicines). Would blocking 5HT2B agonism avoid cardiotoxicity? And what would the drug feel like then? Another interesting lead is the affinity of compounds like 2C-E and 2C-T-2 to the 5HT3 receptor, which is predominantly in the gut and modulates feelings like nausea. Additionally, since 5HT3 antagonists are antiemetic it really stands to reason that taking one before e.g. tripping on shrooms may give you a much less, ahem, visceral experience. Finally, I would like to explore the implications of the fact that of all of the compounds in Ray’s study the only one with significant affinity for calcium channels is MDMA. Would this be related to its neurotoxicity? And would taking a calcium channel blocker prevent it? It might still be wise regardless simply as a way to lessen the cardiac load of the compound.
Nootropic Stacks (cf. the Qualia Pill): Many people who explore nootropics make “stacks”. That is, rather than taking only piracetam, they might take a combination of piracetam, aniracetam, pramiracetam, coluracetam, and l-tyrosine. I suspect that this is popular because most nootropics are pretty mild and often hard to notice, and people want to be able to feel the effects. I generally do not think this is sensible, though, as we don’t understand these substances well enough. More so, branded “nootropic stacks” can have upwards of 30 different psychoactive substances crammed together in half a dozen pills you are supposed to take daily. While I do think there are likely gems to be found in the vast combinatorial space of cognition-boosting chemicals, I simply do not see any way in which the current major brands of nootropic stacks could have done the type of research needed to find them. I therefore do not personally recommend you go out and try such combos, at least not until we know a lot more about how to do combinations properly. If you want to try nootropic stacks, I’d recommend you start with small doses of two or three well-researched nootropics at most and do your own research thoroughly before settling on a particular combination.
LSD + DMT Visual Replication
Psychedelics and Psychedelics: A classic psychedelic combo that I’ve heard a lot about is LSD + DMT. The state that emerges from this combination is apparently unique, though if you take enough DMT the LSD fades into the background. Apparently psychedelics tend to have a characteristic spectral effect on your brain’s harmonics (see: Connectome-Specific Harmonic Waves on LSD), which manifests in the form of experiencing “vibes of different frequencies” specific to the drug you are taking. The case of LSD and DMT is very interesting, since their characteristic frequencies are sufficiently far apart (to put a number on it, LSD may be in the vicinity of 18Hz while DMT may be close to 30Hz) that they can be separated easily. You thus get a spectral effect of two peaks interfering with one another, oftentimes creating a powerful 3D grid of Moiré patterns, like a super-charged version of the “regular” DMT Chrysanthemum. As a method for spectral analysis, studying the beat patterns of psychedelic drug combos could go a long way in formulating a systematic characterization of their phenomenology. Speculatively, this may even allow us to come up with specific psychedelic drug cocktails that produce maximally consonant harmonious effects.
A final thought to add to this section concerns the fact that people respond differently to drugs. One can reason that if drug A affects 20% of people in a different way while drug B affects 10% of people in a different way, that A + B would lead to 4 different kinds of responses. More so, the more drugs you pile on top of each other, the more specific and individualized the response would be. I think that this is likely true in the general case, but I would argue that it is not universally true. A useful analogy here is with the way people respond to the scent of different molecules: you may lack the gene that encodes the receptor for a particular molecule, but perfumes usually have 30 or more scent-contributing molecules, so the experience of a perfume may be more similar between people than their experience of individual molecules. At the extreme, we have the phenomenon of “white noise scent” where once you mix 40+ molecules in equal (intensity-adjusted) proportions that span scent-space, it all starts smelling the same. The notion of “scent entropy” can be imported to drugs as well: I would expect a kind of inverted U-curve for “how idiosyncratic” the responses to drug combinations are as a function of the total entropy of the combo.
Drug Cocktails From First Principles
The way we aim to understand psychoactive substances at the Qualia Research Institute is in terms of the way they modify the neuroacoustic profile of the brain. And while this is what I see as the most promising approach moving forward, I believe that there is nonetheless a lot of low-hanging fruit at the receptor level of analysis.
The first time I’d thought of trying to emulate the effects of a drug using a cocktail of other drugs came up years ago when I found out that MDMA is likely neurotoxic. At the time I thought perhaps it was just a matter of getting the right dopaminergic, serotonergic, and oxytocinergic activity going for you to replicate the MDMA high. It’s a good thought, and some people have taken it to heart, such as the creators of “Poly”, an MDMA-like cocktail (cf. Kisspeptine). But as we’ll see, MDMA is more complex than that, and we may need to consider far more variables to make a “credible MDMA substitute”.
Looking beyond drug combos of only two or three drugs, and with a nod to concepts from the field of high-entropy alloys (HEAs), we could start thinking about the secret gems to be found in the vast combinatorial space of “high-entropy drug combos”. But what kind of principles could we use to safely combine 5+ drugs? The full story will probably be much, much more complicated than the following approach, but it is still nonetheless worth exploring as a first pass. Namely, to break down each drug in terms of their receptor affinity profile and then use those affinities additively to create arbitrary “synthetic” receptor affinity profiles. There are many reasons why this might not work: receptor affinity may not work linearly or have a clear rule-based behavior. For instance, it is still unclear if a single drug that has affinity for key serotonin receptors (say 5HT2A, 5HT2B, and 5HT7) in addition to working as an NMDR antagonist would produce the same feeling of “synergistic action” as there is between psychedelics and dissociatives. More so, there could be additional intra-cellular signaling specific to each molecule, so that two molecules that work as agonists with the exact same 5HT2B affinity may have different downstream effects inside the neuron, and then those intracellular effects might have phenomenological properties of their own. But leaving all of those caveats and unknowns aside for a moment, what would it look like to create drug cocktails with this method?
True for both people and drugs!
After giving it some thought I realized that the problem can be reduced to a non-negative least squares (NNLS) optimization (non-negative because, as they say: “you can always take more drugs, but you cannot take less drugs”). It turns out there are already open source implementations of algorithms that solve this optimization problem (for both R and Python)*. So I downloaded the data from the famous Thomas Ray study of psychedelic receptor affinity and played with the data and the non-negative least squares method in a Jupyter notebook for a bit. The first thing I tried was to create a compound like 2C-B but better. Under dubious- but not entirely random- assumptions, I set the desired receptor affinity to be that of 2C-B but with the following modifications: to have the 5HT2B affinity be as low as possible in order to minimize cardiotoxicity concerns, and borrow from MDMA’s unique profile the hypothesis that the Imidazoline receptor is related to heart-opening effects. Additionally, I modified the receptor profile so that the drug would give you more focus than 2C-B by having a higher affinity for the dopamine receptors. To top it off, I racked up the desired receptor affinity for 5HT7, as it has been implicated in providing the more utterly mind-blowing power of psychedelics. I entered these modifications into the NNLS optimizer and the output I got was**:
I see, so since 2C-B is still the backbone of the desired affinity pattern, it appears in high proportion in the mixture as a kind of “base” on top of which the modifications are made. It makes sense that 5-MeO-DMT would come next as it is pretty selective for 5HT7 (remember, the most literally mind-blowing chemical), and MDMA would follow due to the desire for Imidazoline affinity. That by the way, is also probably partly why the formula contains a pinch of Mescaline, to round up that Imidazoline for good measure. I then decided to relax the 5HT7 requirement and instead increase the 5HT6 and 5HT5A, and got the following formula:
And this now looks pretty different. After playing like this for a while, it occurred to me to use this technique to basically try to reconstruct a drug using a non-negative linear combination of the remaining drugs available. Imagine for example that you are stuck in quarantine at your house and you don’t have any 2C-B to kill time (I know! Very relatable isn’t it?), but you do somehow happen to have an assortment of hundreds of other unscheduled random research chemicals. Could you combine them in such a way that you approximate the effects of 2C-B? Well, let’s see.
Here are the “drug reconstructions” the method derives (again, please, don’t try this at home):
I am pleasantly surprised to see the formulas actually do seem pretty intuitive to me. Take for example the DIPT reconstruction. The top two ingredients are 5-MeO-DIPT and DPT, which are the two closest structural analogues of DIPT in the dataset. Or take the one for DOB: this is the amphetamine version of 2C-B, so it makes sense that both an amphetamine psychedelic (Aleph-2) and 2C-B would make up the top two ingredients. Or consider 5-MeO-DMT, with its most prominent ingredient being 5-MeO-TMT, which is one carbon atom away in terms of structure. Or see how Mescaline’s heart-opening effects are well represented by its reconstruction with MDMA and MDA, while TMA contributes the receptor affinity characteristic of the trimethoxy class of functional groups, along with another Mescaline-like phenethylamine, 4C-T-2. Alas, here is where an imperfect understanding of drug interactions could come and bite us in the ass: if 4C-T-2 is anything like 2C-T-2, it might have some MAOI action, which could be potentially very dangerous to combine with compounds like MDMA. Needless to say, before you go out and try these crazy drug cocktails, we first need a thorough understanding of each drug well beyond just its affinity to “only” 30 or so receptors.
Now, not every reconstruction makes sense to me, and really only a few substances have what I would call a descent mean squared error. See the receptor affinity tables below for examples of both successful and unsuccessful reconstructions (only non-zero entries shown):
2C-T-2: Error of 1.31
DOB: Error of 1.51
Aleph-2: Error of 1.85
2C-B: Error of 2.34
2C-B-fly: Error of 2.76
Ibogaine: Error of 7.05
MDMA: Error of 7.06
DOB and 2C-T-2 have some of the lowest errors in the sample, meaning that their reconstructions are pretty good, while Ibogaine and MDMA have two of the worst error rates, and their reconstructions are still obviously pretty far from the goal. Naturally, if we were ever to test this method in the lab (with e.g. a drug discrimination paradigm) we would probably start with the most accurate reconstructions first. For instance, train rats to distinguish between 2C-B and DOB, and see if administering the (2C-B-containing) “DOB reconstruction” makes the rats think they got DOB rather than 2C-B.
Master Druggist (Synapse? Dendrite?)
I would like to conclude this essay with an interesting speculation: what if we developed drug combos like we develop perfumes? It is my appreciation that it takes a very high level of intelligence, domain expertise, and psychological robustness to be able to contribute usefully to the field of psychonautics. Sasha Shulgin spent over 30 years taking hundreds of completely new drugs, and I would very much trust his judgement about what makes a great psychedelic drug combo than I would trust a random BlueLight or Erowid user. (As an aside: Shulgin was extremely cautious in his approach, but he certainly wasn’t doing some of the low-hanging fruit on safety, such as wearing a heart monitor or measuring his blood pressure when taking a new drug, for starters. Future systematic psychonautic work should also record as much biometric data as is feasible). You wouldn’t put on a perfume made by someone who has only ever worn Axe, would you? Training a “Nose” takes up to 7 years, and it involves becoming deeply familiar with the scent of a long list of molecules, accords, and perfumes. Likewise, I’d expect that in order to be qualified to find extremely good drug combinations, one would first need to become familiar with the effect of many different individual drugs, “natural drug accords” (e.g. peyote), and designed drug cocktails. Only once you have an intuitive sense of how e.g. the sigma receptor interacts with the 5HT1A receptor would I trust your judgement about adding a pinch of agmatine to your already convoluted mixture of 20 psychoactive substances. A Super-Shulgin Academy could train people to be professional drug cocktail makers (if perfumers are called “Noses” would we call Super-Shulgin certified cocktail makers “Dendrites”?). As discussed above, this assumes that we can do this safely, which I suspect will be possible once we map out the space of dangerous combinations and receptors we shouldn’t mess with to avoid side effects like cardiotoxicity (e.g. 5HT2B, 5HT3A, calcium channels, etc.).
You come to the master cocktail designer with a general concept for a new recreational drug, and they would come up with activity profiles that best evoke those feelings. The Dendrite would select from hundreds or thousands*** of pure chemicals and accords to create your unique cocktail. As is the case with Noses in the perfume industry, a Dendrite would tend to have a set of about one to two hundred “frequently used” compounds, and a dozen or so “signature” ones they’re deeply familiar with and that usually reveal who the Druggist is, if found in large proportions in the end product. Of course there would be “house favorites” (e.g. the classic “ambroxan bomb” of Dior fragrances for men) and chemical fads (e.g. the wide adoption of Iso E Super in 90s perfumes). Every year would come with a new season of amazing, safe, and uniquely interesting recreational drug cocktails.
Iso E Super
In perfumery you find both natural and synthetic “accords”: “Violet reconstructions” attempt to emulate the smell of violet but in a much more long-lasting, storable, and versatile way. Good Dendrites would not only use “natural accords” such as “peyote” or “marijuana plant” but would also make their own, aided with computer models and datasets of trip reports along with their own first person experiences. In both perfumery and professional drug cocktail making we would study accords packed with combos of qualia-triggering chemicals, and a Dendrite could be known not only for making good final products, but for making excellent accords with predictable and desirable effects.
To finalize the analogy (and this article) we could also discuss the way in which perfumes feel “broad spectrum” thanks to being constructed by combining “top, heart, and base notes”. Roughly speaking, top notes tend to “feel higher frequency” (such as citric scents) while base notes tend to “feel low frequency” (such as woody scents), not unlike how a symphony will tend to combine sounds across the spectrum. The most interesting, voluptuous, and commercially viable combos would also probably have a broad spectrum of activity. They would be anxiolytic, exciting, relaxing, trippy, and empathogenic to various degrees all at once. They would combine fast, slow, and spiritual euphoria in a single power punch of qualia cornucopia. As such, each drug cocktail made this way would entail an entire worldview – a whole realm currently hidden in the vast state-space of consciousness.
* For an intuition: recall from linear algebra that a basis of n linearly independent vectors span an n-dimensional vector space. When the vector that you are trying to reconstruct is not in the span of your basis, the best you can do is to project your vector to the nearest hyperplane of the spanning space. Adding the constraint that you can only make non-negative linear combinations with your basis vectors, you find that the span will look like an ‘inverted pyramid’, and the least-squares solution will be the point of that inverted pyramid that is closest to your desired vector. This is why most of the reconstructions only use a subset of the available drugs in the dataset. In most cases, the desired vector (i.e. affinity profile in this case) will be outside of the inverted pyramid of the non-negative span, and the closest hyperplane will be a linear combination of only a subset of the building blocks- those which span that particular hyperplane. I.e. the solution is the projection to the nearest hyperplane segment covering the non-negative span. This is what the NNLS method is doing under the hood.
** Note: It’s important to point out that these are not dosages. The coefficients provided by the non-negative least squares method apply to the normalized affinity “npKi“, which is the receptor affinity normalized by the highest affinity among the receptors. The coefficients will be correlated with “proportion of a standard active dose” but there will be an error caused by the pretty tricky confounder that molecules vary in their “breadth of affinity”. Additionally: the psychoactivity of each receptor is not the same, we are not considering saturation effects, the difference between partial and full agonists is not taken into account, downstream effects are ignored, etc. etc. Needless to say, there is still quite some work to be done to transform these coefficients into meaningful dosages.
*** List of Psychoactive Drugs a professional Dendrite would be expected to be familiar with:
Note – The full essay’s title is: Harmonic Society: 8 Models of Art for a Scientific Paradigm of Aesthetic Qualia
The following essay was recently published in the Berlin-based art magazine Art Against Art (issue).
The essay offers eight different models of art: models 1 through 4 have been discussed in academic literature and the current intellectual zeitgeist, while models 5 through 8 are new, original, and the direct result of recent insights about consciousness as uncovered by modern neuroscience, philosophy of mind, and the work of the Qualia Research Institute.
Below you will find the abstract, introduction, and the first 2 (out of 8) models of art. I will be sharing 2 new models each week until I’ve shared all 8 of them.
Contemporary writing about art is in exactly the same place as writing about nature was before Darwin came along. Before Darwin there was no single intellectual matrix upon which to fix all of these impressions and ideas. There was no way of organizing all of that information. And this seems to me to be the situation we are in with the arts, as well.
We start by assuming that there are real stakes in art. This motivates the analysis of this subject matter, and it focuses where we place our gaze. We examine a total of eight models for “what art might be about”, divided into two groups. The first group of four are some of the most compelling contemporary models, which derive their strength from fields such as philosophy of language, economics, evolutionary psychology, and anthropology. These models are: (1) art as a word only definable in a family resemblance way with no necessary or sufficient features, (2) art as social signaling of desirable genetic characteristics, (3) art as Schelling point creation, and (4) art as the cultivation of sacred experiences. These four models, however enlightening, nonetheless only account for what David Marr might describe as the computational level of abstraction while leaving the algorithmic and implementation levels of abstraction unexamined. They explain what art is about in terms of why it exists and what its coarse effects are, but not the nature of its internal representations or its implementation. Hence we propose a second group of four models in order to get a “full-stack” view of art. These models are: (5) art as a tool for exploring the state-space of consciousness, (6) art as a method for changing the energy parameter of experience, (7) art as activities that induce neuronal annealing (which implements novel valence modulation, i.e. surprising pain/pleasure effects), and (8) art as an early prototype of a future affective language that will allow diverse states of consciousness to make sense of each other. These frameworks address how art interfaces with consciousness and how its key valuable features might be implemented neurologically. We conclude with a brief look at how embracing these new paradigms could, in principle, lead to the creation of a society free from suffering and interpersonal misunderstanding. Such a society, aka. Harmonic Society, would be designed with the effect of guaranteeing positive valence interactions using principles from a post-Galilean science of consciousness.
We shall start this essay by making the assumption that there are real and substantial stakes when it comes to art. Not all of my readers will agree with this point, and those who do might in fact secretly worry that they are overvaluing art for selfish reasons. I come here to suggest that there could be very real and substantial stakes in art, and that to realize this you do not need to buy into sentimentalism, fanaticism, wishful thinking, or traditionalist attitudes. You could start with the sheer amount of human attention that is devoted to art in one way or another. Art seems to make a lot of people do things, and do them with a lot of their energy and focus. Indeed, many people point at their intimations with art as personally defining moments. Some say their best self is expressed in their creation, consumption, or participation in art. So what is all of this fuss about?
Alas, most things of grand significance have been analyzed by countless people. The sheer magnitude of certain human activity is not a justification for caring about it at the margin, considering the often corresponding sheer magnitude of other people already analyzing and scientifically probing the field. That is, of course, unless you have a reason to think that you have something that everyone else has been missing all this time. And this is the case for you and me right now. The new perspectives on art on this essay come from thinking very deeply about consciousness, qualia, and the possible implementations of the pleasure-pain axis, aka. valence. We will see how investigating these questions cashes out in novel insights about art. In turn, these models, as well as the empirically testable predictions they generate, might have the ability to reframe what is going on with art in a way that allows us to predict how and when it will bring about good and desirable effects.
The 8 Models
Art as family resemblance (Semantic Deflation)
Art as Signaling (Cool Kid Theory)
Art as Schelling-point creation (a few Hipster-theoretical considerations)
Art as cultivating sacred experiences (self-transcendence and highest values)
Art as exploring the state-space of consciousness (ϡ☀♘🏳️🌈♬♠ヅ)
Art as something that mess with the energy parameter of your mind (ꙮ)
Art as puzzling valence effects (emotional salience and annealing as key ingredients)
Art as a system of affective communication: a protolanguage to communicate information about worthwhile qualia (which culminates in Harmonic Society).
Models 1 through 4 are already present in the memetic ecosystem of today. They focus on external aspects of art, such as why it reproduces and how it impacts social behavior. From the point of view of Marr’s levels of analysis, these four models focus on the behavioral/computational level of analysis. Namely, what art looks like from the outside, and how it reproduces. Models 5 through 8 are novel perspectives that arise out of examining artistic experiences in light of Marr’s algorithmic and implementation-level accounts of consciousness. That is, how the internal information-processing and implementational features of brains give rise to art. In turn, these four models give rise to a new understanding for when art does or does not do its job.
1. Semantic Deflation
This model says that asking “what is art?” is, more often than not, an utterly confused question. Perhaps in antiquity it would make sense to talk about the essence of art, expecting there to be a set of necessary and sufficient conditions for something to be art. According to the semantic deflation model of art, starting out with the expectation of finding a crisp set of requirements for something to be art is starting off on the wrong foot, for believing that there is an essence of art is to simply not pay attention to the large set of inconsistent use cases for that word, which challenges the existence of such an essence.
The semantic deflation model is supported by key insights from 20th Century philosophy of language, such as found in the works of Russell, Frege, Carnap, Quine, and especially those of the late Wittgenstein. Of particular relevance when it comes to defining art we could point at Wittgenstein’s concept of family resemblance. Developed in his book Philosophical Investigations, the concept of family resemblance posits that many words which seem at first to point at something with a core essence are, in fact, pointing to referents which have overlapping similarities but no universally shared attributes.
Like the concept of a game, which refers to activities as diverse as checkers and cellular automata, and which cannot be easily defined in terms of e.g. point systems, physical movement, number of players, etc., we likewise cannot expect art to be definable in terms of media, intent, social effects, or craft. All we can aspire to is to identify common and characteristic features.
According to this view, the models of art that take objective beauty seriously on Platonic or traditionalist grounds are fundamentally misguided. Callbacks to retraditionalize society to preserve its past – more genuine – aesthetics are perceived as parodies of themselves, trying to undo an intrinsically irreversible process of cultural learning. Nowadays few people seriously believe that art should be conceived of as a tool exclusively for the glorification of traditional values and religious symbolism. It is also not fashionable to think of art in sincere non-ironic ways. Those who wish to earnestly engage with art must remind themselves that the days in which its meaning could be grounded on universally agreed definitions is gone.
Although sobering and clarifying, I argue that this view leaves a lot of value on the table. Sure, art has no common essence, but that does not mean that all of the uses of the word are pointing at things of equal value. Semantic deflation does not provide us with guidance for identifying and promoting good art. Indeed, as Wittgenstein might put it, “[p]hilosophy may in no way interfere with the actual use of language, it can in the end only describe it. For it cannot give it any foundation either. It leaves everything as it is.” (Philosophical Investigations, pg.49).
Interestingly, the semantic deflation model of art can itself be conceived of as an aesthetic. This aesthetic rewards those who can help others transcend narrow conceptions of what art is. Exemplary movements like Dadaism and Pop Art could be thought of as pushing the aesthetic of semantic deflation to the limit.
“Art is what you can get away with.” – Andy Warhol.
But what if there is something worth preserving, reifying, and defining clearly in art? Semantic deflation should perhaps be thought of as a first step in figuring out what is valuable about art, rather than a final destination. To move beyond it, one should avoid reviving a naïve essentialist view of art, and instead identify conceptual focal points that genuinely enrich our conception of art. Rather than destroying preconceptions, we could instead refactor, discover, and build new and enlightened ones. Transcending absolutist deflationary views of art is indeed more appealing when there is an alternative in sight that is both better and more real than what you get by merely deconstructing and breaking down naïve views. And this is what we will attempt to do as we move on to other models of art.
2. Cool Kid Theory
In his book “The Mating Mind”, Geoffrey Miller discusses art in light of evolutionary psychology. In this view, art, rather than being a thing, is a culturally sanctioned activity devised to allow people to display their genetic fitness, by showing off above-average features of their phenotypes. Art is, in this view, at its core, an outlet for courtship. Incredible performances like those of Liszt and Rachmaninoff are not just for the pleasure of music. The incredible difficulty of performing the musical compositions is itself the show. The difficulty is not a side-effect of discovering new soundscape frontiers that produce blissful and extraordinary experiences to degrees that couldn’t be possible without the difficulty of execution. Rather, the difficulty of performing the musical pieces is part and parcel of what makes them so extraordinary. They are indeed erotic displays of fitness traits (cf. Lisztomania) crafted to cause an impression in fertile ground.
Indeed, we are constructed in such a way that we can emotionally hack and be hacked by others to assess each others’ suitability as potential family, friends, and neighbors. Unfakeable fitness displays typically require prodigious amounts of waste. As Geoffrey puts it: “Every sexual ornament in every sexually reproducing species could be viewed as a different style of waste.” (The Mating Mind, pg. 128. cf. An Infinite Variety of Waste) Only extremely fit organisms can afford to spend resources on non-survival tasks.
Fashion, too, in this light, is a sort of collective activity of systematic waste. Keeping up with the latest trends shows that you have a lot of free time (which, contrary to popular belief, is perceived as more sexy than the alternative). Only the wealthy, disciplined, or well-organized can manage to sustain energy- and time-consuming hobbies for years and years.
This theory of art has a problem, though, which is that on its own it does not explain art as a cultural institution. We could very well imagine that aesthetics-based displays of genetic fitness would be circumscribed to individual efforts but in practice we see groups of people coming together to work out the potentialities, possibilities, limits, and implications of particular aesthetics. We don’t only generate extraordinarily wasteful works of art ourselves, but do so contextually within art movements and aesthetic languages. Why is this?
I believe there is a layer of organization above individual signaling displays. To fully grasp it, we need to talk about what I have named “Cool Kid Theory”. This theory postulates that above-average and particularly well-rounded individuals, aka. Cool Kids, figure out ways of enticing others to show their peacock feathers, so to speak. Being a Cool Kid is not to excel oneself, but rather, to have the precise kind of strategic mediocrity that gives others the urge to show how they can improve upon your craft. At its extreme, a Cool Kid commands a group of people who practice a particular type of craft, which ultimately becomes an artistic gang. If you are a Cool Kid you can decide who is cool and who is not by choosing what challenges to measure the performance of people with.
Who wants to be a Cool Kid? The answer is, for the most part, anyone who can get away with it. It is so evolutionarily adaptive to be a Cool Kid that we have a number of psychological programs that can be triggered with a sequence of social cues that can make almost anyone into a Cool Kid.
Part and parcel of being a Cool Kid is to know how to induce the fear of missing out in others. It is about detecting when a particular challenge is headed towards an imminent dead end and course-correct to keep people engaged.
Here is an example. If you ever encounter a group of dancers in public transportation, you will notice that there is a Cool Kid who binds them together. The Cool Kid selects for people who have unique talents, and collectively accumulates a solidly impressive bag of tricks. Everyone in the group takes turns showing their best trick. For instance, the group might have someone who sings, someone who plays an instrument, and someone who owns a subwoofer (sometimes that’s all it takes). You might also see that there is a guy who can do the weird elbow twist thingy, the one who can break dance and do nine spins on his back, the one who can beat-box to the tune of the song, and the one who moonwalks while playing a harmonica. An effective Cool Kid is one who can corral all of these specialists and be the artistic glue who controls the overarching aesthetic. And this aesthetic is what defines a set of challenges used for impressive fitness displays.
The art world can be thus conceived of as a large super-cluster of Cool Kid gangs cornering the economy of attention. The competitive nature of Cool Kids is sure to produce a constant stream of novel stimuli, endlessly varied trends and fashions, as well as competitive and indeed sometimes even virulent attacks between aesthetics. For he who controls the aesthetic, controls your ability to be popular.
 Marr’s levels of analysis is a framework to analyze information-processing systems. First we have the computational level, which describes what the system does from a third-person point of view. This level is concerned with questions like what the system is capable of, and how quickly it can succeed at it. Second is the algorithmic level of analysis, which focuses on the internal representations and operations used to transform the inputs into the outputs. And third is the implementation level of analysis, which is concerned with the physical realization of the algorithms described in the second level.