From Yale News:

The flip of a single molecular switch helps create the mature neuronal connections that allow the brain to bridge the gap between adolescent impressionability and adult stability. Now Yale School of Medicine researchers have reversed the process, recreating a youthful brain that facilitated both learning and healing in the adult mouse.

Scientists have long known that the young and old brains are very different. Adolescent brains are more malleable or plastic, which allows them to learn languages more quickly than adults and speeds recovery from brain injuries. The comparative rigidity of the adult brain results in part from the function of a single gene that slows the rapid change in synaptic connections between neurons.

By monitoring the synapses in living mice over weeks and months, Yale researchers have identified the key genetic switch for brain maturation a study released March 6 in the journal Neuron. The Nogo Receptor 1 gene is required to suppress high levels of plasticity in the adolescent brain and create the relatively quiescent levels of plasticity in adulthood.  In mice without this gene, juvenile levels of brain plasticity persist throughout adulthood. When researchers blocked the function of this gene in old mice, they reset the old brain to adolescent levels of plasticity.

“These are the molecules the brain needs for the transition from adolescence to adulthood,” said Dr. Stephen Strittmatter. Vincent Coates Professor of Neurology, Professor of Neurobiology and senior author of the paper. “It suggests we can turn back the clock in the adult brain and recover from trauma the way kids recover.”

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Jeff Vail’s Theory of Power

June 1st, 2012 | Posted by paul in Uncategorized - (Comments Off on Jeff Vail’s Theory of Power)

by Dave Pollard

Jeff Vail’s short, free online book A Theory of Power begins with a series of provocative theses:

  • The best representation of our world, of what ‘is’, is not matter, but the connections between matter.
  • These connections define ‘power-relationships’ — the ability of one entity to influence the action of another.
  • The ‘law’ of evolution can therefore be restated as: if new patterns of forces can survive their impacts with one another, if they tend to hold together rather than tear apart, they then represent a stable collection of power-relationships which survive, self-replicate, and mutate into further new patterns which are in turn subject to the same law.
  • This law applies to physical (matter), biological (gene) and cultural (meme) patterns; all matter and life and consciousness, and their evolution, are ‘creatures’ of their/our material, genetic and cultural constituents, created for the perpetuation of these patterns and sustained through their stable power-relationships.
  • Because of the evolutionary success of memes (due to their ability to adapt and change much more quickly and successfully than genes), culture has come to play an increasingly dominant role in our planet’s power-relationships.
  • Most significantly, the advent of agriculture, which was provoked by climate change (the ice ages) brought about a necessary power shift from the individual to the group in the interest of memes’ survival, to the point the individual became largely enslaved to the culture, and the survival of the civilization culture now outweighs in importance the survival of any of its members or communities.
  • A consequence of that has been the advent of the codependent cultural constructs of market and state, and, as agriculture has enabled exponential growth in population and created new scarcities, egalitarian societies of abundance have given way to hierarchical societies of managed scarcity.
  • This hierarchy has been further entrenched with the cultural evolution of technologies that enable even greater self-perpetuation of the memes that gave rise to it, and have led to the ‘efficient’ subjugation of the human individual to technology — that’s the power-relationship that most supports the survival and stasis of the culture, and under it even those at the top of the hierarchy become slave-hosts to the memes and culture.
  • These memes and culture can now self-perpetuate and thrive more effectively with technology and the artificial constructs of market and globalizations than they could with inefficient and unreliable human hosts, so technology growth is now even outstripping human growth, to the point that humans are becoming commodities and could even become redundant.
  • So: if we are now becoming slaves to the machine-powered perpetuation of memes that are outgrowing their need for us (to the point that although catastrophic global warming and human extinction now seem inevitable, this is not something our meme-culture ‘cares’ about) can we, the human slaves, thanks to the genetic and memetic evolution of self-awareness, ‘liberate’ ourselves and defeat the meme-culture before it destroys us? In other words, can we consciously, collectively take control for the first time over power-relationships, and establish new power-relationships that put the genetic survival of the human race (and, hopefully, the survival of all other life on Earth on which that genetic survival depends) ahead of the reckless survival of the Frankenstein ‘civilization’ culture we have created?

Vail’s answer to this final question is a qualified ‘yes’. He argues that the way to establish power-relationships that put our genes’ interest ahead of memes’ is to “confront hierarchy with its opposite — rhizome — a web-like structure of connected but independent nodes”, borrowing from successful models in nature of such structures. The working units (nodes) of this ‘revolutionary’ structure are self-sufficient, egalitarian communities, and the concept of ‘ownership’ in such communities is eliminated to prevent the reemergence of hierarchy.

Rhizome-based structures need to be developed and then institutionalized from the bottom up to replace hierarchical ones, Vail argues, in all areas of our society — social, political, economic, educational etc. to entrench the power and sustainability of self-sufficient communities and render them invulnerable to re-expropriation of that power by hierarchies. In practical terms, he says:

Power remains distributed to the level of the individual rhizome node through local, functional self-sufficiency—a modern equivalent to the Domestic Mode of Production. In other words, functional self-sufficiency means the ability to produce at the household level at least the minimum necessities for day-to-day existence without relying on outside agents or resources. Self-sufficiency removes the individual rhizome node from dependence on the standard set of outside suppliers. It does not eliminate exchange, but creates a situation where any exchange exists as a voluntary activity. The commodities that each node must provide for itself include staple foodstuffs, energy for heating, basic habitat and small group interaction.

Self-sufficient energy coops, and local permaculture-based food movements are examples of rhizome structures. Such networks are also the most effective means for the dissemination of information on how to make rhizome activities even more effective — they have much less signal loss than hierarchical methods that require information to flow up and then down controlled and constricted paths. Rhizomes are also, while less ‘efficient’, more effective and more resilient than hierarchies.

Next, Vail argues that, once established, to defend against attacks from vestiges of hierarchical systems, rhizome networks need to adopt asymmetrical methods — by reducing the desire of hierarchy to re-achieve power (e.g. by making it difficult or unrewarding to do so on its own terms) and by becoming ‘invisible’ to the hierarchy (e.g. dropping out quietly and not taking part in the hierarchy’s social, political and economic activities). Vail concludes:

A new vision, with individual freedom to pursue arts and spirituality, above the pettiness of bickering for power, may prove possible if we learn to control the powers that have dominated us throughout history. In the spirit of this vision, the message will ultimately fail if forced upon others. Only through personal example, by showing that a realistic and preferable alternative exists, will these concepts succeed on a large scale. We will act as pioneers, who will begin to create diverse rhizome nodes, each one representing an individual’s struggle to solve the problems of hierarchy and human ontogeny. The more we learn and break free from the control of genes and memes, the more success these pioneers will have. Effective tools and practices will spread, and the rhizome network will grow and strengthen. As this network evolves, it will provide a realistic, implementable alternative to hierarchy—an alternative that fulfills our genetic ontogeny and empowers us as individuals. Nature has shown us that the structure of the rhizome can compete with hierarchy and stratification. When combined with an understanding of reality and humanity that makes us our own masters, we may finally learn from the events of the past…and gain control of our future.

NaturalCommunity
This is entirely consistent with the approach I have been arguing for — the bottom-up creation of a combination of working models of (a) self-sufficient, sustainable (probably polyamory) egalitarian intentional communities operating under Gift Economy principles, (b) natural enterprises and (c) peer-to-peer information and organization networks.

The concern many have expressed about models like Vail’s and mine is how to scale them up — how to get them to the ‘tipping point’ at which, like viruses, they start spreading quickly and supplant the old hierarchical ones. One approach Vail mentions is Hakim Bey’s Temporary Autonomous Zones (TAZs, or ‘pirate utopias’). Bey’s zones are based on the principles of (a) 30-50 person ‘bands’ replacing families (Bey quotes Gide: “Families, how I hate them! The misers of love!”), (b) a continuous ‘festival’ culture of conviviality, abundance, sharing, celebration, and joy and (c) no private ownership.

I really like the idea of a festival culture. Bey sees the zones as temporary (nomadic, to prevent their being attacked by the prevailing hierarchical culture). Vail says they will only be needed “until the size of the rhizome network provides enough power” to sustain them.

But that’s not how viral models work in nature. They get a foothold and then replicate. Assuming we can create some successful working models without having them destroyed by fearful or envious corporatists (and though I’m perhaps naive, I don’t think the establishment would be bothered to try to destroy them when they’re below the radar screen, and after that it’s too late), how might they replicate virally?

Suppose we were to invite people to just begin. We could use Open Space invitations to find the people who are ready to create some working models of TAZs. We could facilitate Open Space sessions to let invitees form TAZ ‘tribes’, each tribe consisting of about fifteen contiguous intentional community ‘clans’ of about 100 people, with each clan having 2-3 natural enterprise ‘bands’ operating within them. Then, any clan that was so popular that it attracted new members to grow beyond the magic number of 150 people would ‘split’ into two new intentional communities (members would self-select which of the two clans to belong to), and any tribe that exceeded about 2000 people would ‘split’ into two new tribes the same way. This is the way viruses replicate, and the way that some groups of animals instinctively hive off when their membership exceeds a certain threshold. As our rhizome-culture working models became more and more popular, and the hierarchical civilization culture collapses, we would simply and organically take over. Bottom-up, a model that has evolved to work replacing one that has ceased to function. That’s life.

These sustainable, natural bands, clans and tribes would support each other through network connections, physical and technological. Each would be autonomous and self-sufficient, and evolve in its own self-determined, wonderfully diverse way.

The great challenge, of course, is finding arable land that can sustain these extraordinary experiments. One solution would be simply to wait until climate change, pandemic, economic collapse or other disasters depopulate an area to the point its land becomes free or nearly so. Another approach I’ve mentioned before is to find philanthropists willing to donate the land on a successful-efforts basis. Or, we they could start in Russia and other countries where serious depopulation has already begun.

Are you ready for this? Is the world?

 

Editorial Notes

Thanks to Dave Pollard for an excellent summary, as well as his thoughts on the book. We’ve run several of Jeff Vail’s articles and are interested in his theories. Although they are abstract and not easy to digest, the theories make explicit ideas that seem to be on the minds of many people.

Vail’s theory about “rhizome” structures has a lot of applications today: the permaculture movement, guerrilla warfare, the Web, the peak oil blogosphere…

The idea of rhizome social structures as an alternative to hierarchy has historical roots:

  • Communitarian anarchism, as in the works of Peter Kropotkin
  • Utopian socialism
  • A strain within libertarianism, voiced by Karl Hess.
  • Jeffersonian democracy and agrarianism (as in the works of Wendell Berry).
  • The self-sufficiency and commune movements of 60s and 70s, as well as the back-to-the-land movements of the 30s and 40s, and communal movements in the 19th century (e.g., Shakers).
  • Many traditional and peasant cultures have similar elements.

Jeff Vail’s blog is A Theory of Power.

 

Original Article: Energy Bulletin.

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The 2009 quest for Edge is “What will change everything?”. There are lots of great ideas, many of them transhumanist in flavor, including indefinite lifespans and superintelligence. Below are some of my favorites:

The Limits of Reductionism in an Open Universe from Stuart Kauffman:

The evolution of the biosphere, the economy, our human culture and perhaps aspects of the abiotic world, stand partially free of physical law and are not entailed by fundamental physics. The universe is open. Many physicists now doubt the adequacy of reductionism, including Philip Anderson, and Robert Laughlin. Laughlin argues for laws of organization that need not derive from the fundamental laws of physics.

I’ll give one example – autocatalytic sets. The central point about the autocatalytic set theory is that it is a mathematical theory, not reducible to the laws of physics, even if any specific instantiation of it requires actual physical “stuff”. It is a law of organization that may play a role in the origin of life. But then it is not true that the unfolding of the universe is entirely describable by natural law. This contradicts our views since Descartes, Galileo and Newton. The unfolding of the universe seems to be partially lawless. In its place is a radically creative becoming.
The Renaissance of Global Education:

Haim Harari has this to say:

First, a technology-driven globalization is forcing us to see, to recognize and to fear the enormous knowledge gaps between different parts of the world and between segments of society within our countries. It is a major threat to everything that the world has achieved in the last 100 years, including democracy itself. Today’s world, its economy, industry, environment, agriculture, energy, health, food, military power, communications, you name it, are all driven by knowledge. The only way to fight poverty, hunger, diseases, natural catastrophes, terrorism, war, and all other evil, is the creation and dissemination of knowledge, i.e. research and education.  The time is with cheap and ubiquitous communication technology to make all the worlds knowledge available to everyone.

As someone whose spent any years teaching young people, I found Chris Anderson‘s words inspiring.

Take this simple thought experiment. Pick your favorite scientist, mathematician or cultural hero. Now imagine that instead of being born when and where they were, they had instead been born with the same in-built-but-unlocked abilities in a typical poverty-stricken village in, say, Ethiopia of 1980. Would they have made the contribution they made? Of course not. They would never have received the education and encouragement it took to achieve what they did.  Conversely, an unknown but vast number of those grinding out a living today have the potential to be world-changers… if only we could find a way of unlocking that potential.

Two ingredients might be enough to do that. Knowledge and inspiration. If you learn of ideas that could transform your life, and you feel the inspiration necessary to act on that knowledge, there’s a real chance your life will indeed be transformed. Five years ago, an amazing teacher or professor with the ability to truly catalyze the lives of his or her students could realistically hope to impact maybe 100 people each year. Today that same teacher can have their words spread on video to millions of eager students.

The realization that today’s best teachers can become global celebrities is going to boost the caliber of those who teach. For the first time in many years it’s possible to imagine ambitious, brilliant 18-year-olds putting ‘teacher’ at the top of their career choice list. Indeed the very definition of “great teacher” will expand, as numerous others outside the profession with the ability to communicate important ideas find a new incentive to make that talent available to the world.

Achieving A Type I Civilization

A lot my thinking, especially recently, has centered around how we can become a Type 1 Civilization.  Doing so means we have grown up and matured out of our technological adolescence. We’ve achieved global peace and prosperity, created a total regenerative and environmentally sustainable economy, and abundant clean energy.  It means we have learned to live in peace with ourselves and our fragile planet, and our ready to move off-world and begin colonizing the galaxy.  (See my post Healing the Planet, on some ways we might achieve this).

From Michael Shermer:

This January, 2009, in particular, finds us at a crisis tipping point both economically and environmentally. If ever we needed to look to the past to save our future it is now. In particular, we need to do two things: (1) stop the implosion of the economy and enable markets to function once again both freely and fairly, and (2) make the transition from nonrenewable fossil fuels as the primary source of our energy to renewable energy sources that will allow us to flourish into the future. Failure to make these transformations will doom us to the endless tribal political machinations and economic conflicts that have plagued civilization for millennia. We need to make the transition to Civilization 1.0.

Let me explain. In a 1964 article on searching for extraterrestrial civilizations, the Soviet astronomer Nikolai Kardashev suggested using radio telescopes to detect energy signals from other solar systems in which there might be civilizations of three levels of advancement: Type 1 can harness all of the energy of its home planet; Type 2 can harvest all of the power of its sun; and Type 3 can master the energy from its entire galaxy.

We are close. Looking from this past toward the future, we can see that the forces at work that could prevent us from reaching Civilization 1.0 are primarily political and economic, not technological. The resistance by non democratic states to turning power over to the people is considerable, especially in theocracies whose leaders would prefer we all revert to Type 0.4 chiefdoms. The opposition toward a global economy is substantial, even in the industrialized West, where economic tribalism still dominates the thinking of most people. The game-changing scientific idea is the combination of energy and economics — the development of renewable energy sources made cheap and available to everyone everywhere on the planet by allowing anyone to trade in these game-changing technologies with anyone else. That will change everything.

The Transhuman Cambrian Explosion

I think the metaphors most futurists use limit the imagination of what’s possible.  Talk of “machines” or “robots” or “artificial intelligence” simply doesn’t do the post-human universejustice.  I do like Andy Clark‘a crack at it:

But what really matters is the way we are, as a result of this tidal wave of self- re-engineering opportunity, just starting to know ourselves: not as firmly bounded biological organisms but as delightfully reconfigurable nodes in a flux of information, communication, and action. As we learn to celebrate our own potential, we will embrace ever-more-dramatic variations in bodily form and in our effective cognitive profiles. The humans of the next century will be vastly more heterogeneous, more varied along physical and cognitive dimensions, than those of the past as we deliberately engineer a new Cambrian explosion of body and mind.

A Never-Ending Childhood Through Re-establishing Brain Plasticity in Adults

From Leo Chalupa:

Several laboratories have already discovered ways to manipulate the brain in ways to make mature neurons as plastic as during early development. Such studies have been done using genetically engineered mice with either a deletion or an over-expression of specific genes known to control plasticity during normal development. Moreover, drug treatments have now been found to mimic the changes observed in these mutant mice.

In essence this means that the high degree of brain plasticity normally evident only during early development can now be made to occur throughout the life span. Imagine being able to restore the plasticity of neurons in the language centers of your brain, enabling you to learn any and all languages effortlessly and at a rapid pace. This technology could provide a powerful means to combat loss of neuronal connections, including those resulting from brain injury as well as various disease states.

I am optimistic that these treatments will be forthcoming in my lifetime. Indeed a research group in Finland is about to begin the first clinical study to assess the ability of drug treatments to restore plasticity to the visual system of adult humans.

See Alison Gopnik for more implications of this.

Beyond Governments and Markets: Fluid Social Cooperatives

New social systems have been the hope of utopian and hippie thinkers, but maturing networked communications technology could make it practical and achievable.

From Yochai Benkler:

The Great Deflation of 2008 has shown the utter dependence of human society on the possibility of well-functioning government to assure some baseline stability in human welfare and capacity to plan for the future. On the other hand, a gradual rise in volunteerism and cooperation, online and offline, is leading to a reassessment of what motivates people, and how governments, markets, and social dynamics interoperate. I expect the binary State/Market conception of the way we organize our large systems to give way to a more fluid set of systems, with greater integration of the social and commercial; as well as of the state and the social. So much of life, in so many of our societies, was structured around either market mechanisms or state bureaucracies. The emergence of new systems of social interaction will affect what we do, and where we turn for things we want to do, have, and experience.

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Richard Dawkins Comes to Call

January 20th, 2008 | Posted by paul in Uncategorized - (Comments Off on Richard Dawkins Comes to Call)

From Ming:

“Ha, this is great. Richard Dawkins meets Rupert Sheldrake. We could say that this is about what happens when a scientist meets an… uhm…. charlatan. You can decide for yourself which is which. This account by Sheldrake was published in “Network Review: The Journal of the Scientific and Medical Network”.”

Richard Dawkins is a man with a mission – the eradication of religion and superstition, and their total replacement with science and reason. Channel 4 TV has repeatedly provided him with a pulpit. His two-part polemic in August 2007, called Enemies of Reason, was a sequel to his 2006 diatribe against religion, The Root of All Evil?

Soon before Enemies of Reason was filmed, the production company, IWC Media, told me that Richard Dawkins wanted to visit me to discuss my research on unexplained abilities of people and animals. I was reluctant to take part, but the company’s representative assured me that “this documentary, at Channel 4’s insistence, will be an entirely more balanced affair than The Root of All Evil was.” She added, “We are very keen for it to be a discussion between two scientists, about scientific modes of enquiry”. So I agreed and we fixed a date.

I was still not sure what to expect. Was Richard Dawkins going to be dogmatic, with a mental firewall that blocked out any evidence that went against his beliefs? Or would he be open-minded, and fun to talk to?

The Director asked us to stand facing each other; we were filmed with a hand-held camera. Richard began by saying that he thought we probably agreed about many things, “But what worries me about you is that you are prepared to believe almost anything. Science should be based on the minimum number of beliefs.”

I agreed that we had a lot in common, “But what worries me about you is that you come across as dogmatic, giving people a bad impression of science.”

He then said that in a romantic spirit he himself would like to believe in telepathy, but there just wasn’t any evidence for it. He dismissed all research on the subject out of hand. He compared the lack of acceptance of telepathy by scientists such as himself with the way in which the echo-location system had been discovered in bats, followed by its rapid acceptance within the scientific community in the 1940s. In fact, as I later discovered, Lazzaro Spallanzani had shown in 1793 that bats rely on hearing to find their way around, but sceptical opponents dismissed his experiments as flawed, and helped set back research for well over a century. However, Richard recognized that telepathy posed a more radical challenge than echo-location. He said that if it really occurred, it would “turn the laws of physics upside down,” and added, “Extraordinary claims require extraordinary evidence.”

“This depends on what you regard as extraordinary”, I replied. “Most people say they have experienced telepathy, especially in connection with telephone calls. In that sense, telepathy is ordinary. The claim that most people are deluded about their own experience is extraordinary. Where is the extraordinary evidence for that?”

He [didn’t] produce any evidence at all, apart from generic arguments about the fallibility of human judgment. He assumed that people want to believe in “the paranormal” because of wishful thinking.

We then agreed that controlled experiments were necessary. I said that this was why I had actually been doing such experiments, including tests to find out if people really could tell who was calling them on the telephone when the caller was selected at random. The results were far above the chance level.

The previous week I had sent Richard copies of some of my papers, published in peer-reviewed journals, so that he could look at the data.

Richard seemed uneasy and said, “I don’t want to discuss evidence”. “Why not?” I asked. “There isn’t time. It’s too complicated. And that’s not what this programme is about.” The camera stopped.

The Director, Russell Barnes, confirmed that he too was not interested in evidence. The film he was making was another Dawkins polemic.

I said to Russell, “If you’re treating telepathy as an irrational belief, surely evidence about whether it exists or not is essential for the discussion. If telepathy occurs, it’s not irrational to believe in it. I thought that’s what we were going to talk about. I made it clear from the outset that I wasn’t interested in taking part in another low grade debunking exercise.”

Richard said, “It’s not a low grade debunking exercise; it’s a high grade debunking exercise.”

In that case, I replied, there had been a serious misunderstanding, because I had been led to believe that this was to be a balanced scientific discussion about evidence. Russell Barnes asked to see the emails I had received from his assistant. He read them with obvious dismay, and said the assurances she had given me were wrong. The team packed up and left.

Richard Dawkins has long proclaimed his conviction that “The paranormal is bunk. Those who try to sell it to us are fakes and charlatans”. Enemies of Reason was intended to popularize this belief. But does his crusade really promote “the public understanding of science,” of which he is the professor at Oxford? Should science be a vehicle of prejudice, a kind of fundamentalist belief-system? Or should it be a method of enquiry into the unknown?

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skeru

[NOTE: this was the opening salvo post for the new site I founded called Future Hi!, which became a very popular visionary culture blog exploring the farthest frontiers of consciousness, science and technology during the early/mid 2000s . Many great writers and a few luminaries joined the team. We were celebrating the rebirth of psychedelic futurism that was exploding on the playa at Burning Man, and the super promising radially abundant future it still portends. At it’s peak we had over 50,000 daily readers. I made many life time friends through it, and after a few years of pushing the idea envelope, many of us decided to move in new directions, and the site was sold in late 2006 and is now defunct. All of my posts from FutureHi are now here at Enthea.org].

 

One of the primary inspirations behind this new site is that turning on higher intelligence is not only fun and joyous, it is absolutely necessary if we and our intelligent civilization are to survive the coming decades and expand out into the comsos. By higher intelligence I mean the whole enchilada, whatever that is – not just greater intellect, but greater everything – greater emotional sanity, more love, compassion, creativity, inspiration, and most especially the transcendent visionary experience itself and it’s infinite expanse so raved about by psychonauts, shamans and eastern/yogic practitioners. As Dr John Lilly once said, “Science is the Yoga of the West, and Yoga is the Science of the East”. The question then is this:

Is this higher intelligence (i.e. enlightement, satori, samadhi, zen) a product of our evolving brain opening new experiential neurological circuits as materialist might say, OR is there some kind of “objective” higher intelligence in the universe which we are starting to tune into, or both?

For the purposes of this site, it doesn’t matter what the answer is. What matters is that these transcendent states are valid in themselves and what we do with them. Dos it really matter if the true source of these sublime experiences are arbitrary brain states produced by a complex flood of neurotransmitters or something else? As Hans Moravec has repeated often, simulated experience is for all philosophical purposes as real as non-simulated experience. And besides, how could we tell the difference? How do we know we are currently not in some kind of hyper-advanced “matrix” simulation or in the mind of a much greater entity?

My opinion is that, despite your philosophical point of view (materialist, idealist, or something else) the computational-nanotechnological metaphor presents us with a potentially huge increase in intelligence over the coming decades. It is becoming clear in the scientific community that the computational metaphor is the next big thing in science – a paradigm shift as Kuhn describes – a move from a strictly materialist point of view to a more computationalist perspective. Stephen Wolfram, a respected physicist and author of the program Mathematica and the new book A New Kind of Science is one of the spear-headers of this paradigm shift. But it is still only a paradigm, a metaphor, the next metaphor, but certainly not the last. Science is slowly getting one step closer to hyper-intelligence, but hyper-intelligence as I have experienced it, transcends this mere computational perspective. That’s ok, as I think it’s only a matter of time. Strict empiricists such as Hans Moravec and Ray Kurzweil have both written books (I Robot: Mere Machine to Trancendent Mind and The Age of Spiritual Machines: When Computers Exceed Human Intelligence) that have clearly taken the computational metaphor to its logical extremes, ending their books with hints of a transcendent “spiritual” reality. You could consider it a sort of digital “enlightenment” unplugged from traditional religious dogma. But they stop just short of clearly acknowledging that. What I am talking about has nothing to do with whether you are an atheist, agnostic or theist, since it’s pure experience itself, whose ultimate reality continues to remain a mystery. Like Godel’s Incompleteness Theorm, we may never know. It’s possible we may discover these “spiritual” realities to be nothing more than brain chemistry. I doubt it, but bven if that’s the case, it does not make these experiences any less valid. In the scheme of our evolution, of our planet, and our long-term survival, making such distinctions is irrelevant. The future of intelligence is an expansion into all of these states and beyond them. The future of intelligence, or contelligence (consciousness + intelligence as Timothy Leary liked to call it), is infinite.

Part of the purpose of this site is to bridge these gaps of understanding. That has been my underlying motivator behind the book I’ve been working on, if I can get the damn thing finished. I’m not worried about the LearyWilsonLilly visionary mysticals, they essentially get it. No, the challenge is transmitting these hyper-dimensional “groove-love” spaces  to the hyper-computational transhumanists who haven’t experience such things (yet). I think communicating this message is paramount, because it is these hyper-computationalist’s who are taking over the reigns of science and technological progress as we approach greater-than-human intelligence and decentralizing bio/nanotechnology. Higher intelligence by definition expands the number of alternative pathways available to us in which to apply solutions to pressing problems, which are only going to get worse unless we wake up and embrace more positive contexts. The sooner this “higher intelligence” is grokked the better our chances of us reaching utopia over oblivion.

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Hitchhikers Guide to the Multiverse

April 28th, 2003 | Posted by paul in Uncategorized - (Comments Off on Hitchhikers Guide to the Multiverse)

 

I’ve been thinking a lot about Max Tegmarks ideas on the multiverse and some of its more profound implications. This one occurred to me the other day:

According to Tegmark an infinite Level 1 multiverse is limited to the very large 2 to the 10120 possible states within a given Hubble volume before it repeats. Since there are an infinite number of Hubble volumes, then at least one of these volumes should exist with the maximum possible intelligence in a given light cone. The same can be said about the 2 to the 10120 possible states of a given Hubble volume at Level 3.

Would this not be equivalent to a quantum computer with 2 to the 10120 qubits, whose program’s output is essentially the answer to life, the universe and everything? Is this not similar to the Hithchikers Guide to the Galaxy, except in this case the Level 1 Universe is the computer and whatever maximum intelligence it achieves is the answer? Thinking of it another way, we are talking about the maximum amount of intelligence possible within a level 1 multiverse, which by definition is equivalent to the maximum possible apotheosis within a Level 1 parameter set.

Following this further, since Level 1 is infinite and there are an infinite number of repetitions of every 10 to the 10120 states, then that also means that every ‘you’, even all the ones who experience every imaginable degree of suffering in other universes, will ultimately find themselves in a Level 1 maximum heavenly apotheosis. Because of the nature of our given physical constants at Level 1 we seem destined again for space-time rupturing by eternal chaotic inflation. So the question remains will the maximum apotheosis of Level 1 figure a way to outlive the end of Level 1 space-time? I’m hedging my bets that they will, as we are talking about an infinite amount of intelligence devoted to the problem.

Either way, I suspect the end result is an infinite numbers of universes achieving their own unique maximum degree of intelligence and blissful apotheosis, transcending the limits of Levels 1,2,3, and eventually 4 – resulting in all of us growing and evolving into higher forms of intelligence, compassion and wisdom without end.

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Beliefs: What are they good for?

April 6th, 2003 | Posted by paul in Uncategorized - (Comments Off on Beliefs: What are they good for?)

I agree with the sentiment that belief, especially one that is blind and ignores all other evidence can be the opposite of genuine thought. On the other hand, belief can be quite powerful in its own right. For personal empowerment I call these types of beliefs, operational beliefs. This is what you might call a metabelief –  a belief about beliefs (see metaprogramming). For example, if you believe that you can pass tomorrow’s test, you are more likely to study for it today. The more you study, the increased chance you have of passing it. If you believe that you’re going to fail, you won’t bother studying for it, and thus more likely to fail. This is the essential ingredient of positive thinking, or its more mature offspring – neuro-linguistic programming.

Back in the mid-90s when I was living at Arcosanti, one of my jobs required a great deal of public speaking – about 2 hours a day. The very thought of speaking in front of a new group of strangers every day terrified me. I thought to myself, “I am a horrible public speaker and get so nervous that I can’t speak complete sentences without stuttering”. I knew if I was to survive this job and excel at it, I would have to become a better public speaker. So each morning while showering, I kept telling myself over and over again, that I was the best public speaker who walked on the planet. It was hard to say this out loud without either laughing or cringing. After a few days I got fairly bold in saying it, and began shouting in defiance how awesome my public speaking skills were. So each morning over the next few months I would repeat this ‘mantra’. Sure enough, before I knew it, I actually began to believe I was indeed the best public speaker who walked the planet. By the time I got to work to give my presentation, I knew that in every bone of my body. I felt completely confident and assured that my presentation would knock the socks off my audience. After six months, I would get standing ovations at least half the time. This of course reinforced the idea that I was the best speaker on the planet. Of course, I know I’m probably not the best speaker, but I’m a substantially better public speaker now than when I started. This was achieved in most part by believing in myself and my abilities. Some call it belief, others call it faith. As paradoxically as it sounds, sometimes you have to “lie” to yourself, to find out what you’re truly capable of. It definitely helps if you include somatic component to this like yoga or breathwork.

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