Meta Consciousness interface - Boris Marinin
This is a personal journey, that started a year ago with the outburst of the well-known pandemic. My work, friends, and family became remote. It was sublimating to be alone with my thoughts – finally! With the help of recent day-to-day technology, I began the journey to the scariest place in the world – the depths of myself. It started with a study of meditation enchanting alpha waves and measuring my body’s response with EEG wearables. It ended with me playing the video game “Cyberpunk 2077” a story of a main character’s consciousness being taken over by another rogue consciousness. It woke questions such as: How an interface to my consciousness will look like? The perception of myself not as an object is terrifying, the objects outside\in front of me are understandable. A tree is a tree, a rock is a rock. but what is me? science failed to explain what is happening in my brain in detail as it succeeded to explain the un-human objects and phenomena. The motion of looking inside is looking at a black hole of the unknown, that is an ultimate dark desire. Am I afraid of brain interfaces because am I afraid of what can I find in the depths of my mind? All my dark fears and secret desires will be known to anyone. My wet and cozy-warm meat vessel will be stolen by the global corporations, and detached consciousness will appear cool and monetized.
First, I want to understand my conscious mind. I am inside my conception of the mind, which is defined by the limits or facts of my experience, the field of my experience. how do I know that the way I define modeling the mind is objective? is it a byproduct of my experience of my mind? Instead of researching given a static picture of my mind. I should research the mind as a project of determination and construction, therefore myself as a project of determination and construction. "0F1 To research the self-reflecting process of mine. Not the kind of technological interfaces made by commercial corporations, as they only show scientifically objectified data about my brain. How can the structure and dynamics of the brain, in connection with the body and environment, account for the subjective phenomenological properties of consciousness? "2 I need an interface to understand myself and not rely on the Corpo-doctors.
I will use approaches in object-oriented ontology, Techno-Shamanism, Animism, and Buddhism to simplify the metaphors of my dialog with myself. The brain is a stormy ocean of information and our mind is a lost ship, trying to get to the shore by praying. I need a tool, an assistant, a steersman to direct the brain for certain orders. To translate my chaos of information and to steer my mind-ship to the shore of the new me. This tool will be a cybernetic tool, a technological tool. The word cybernetics comes from the Greek kubernētēs ‘steersman’, from kubernan ‘to steer’. The question if the steersman will be intelligent will remain open, as in a post-truth era, the Turing test is a valuation of human rights.
An interconnected techno-animistic world will bring me to self-optimized and a sublime state of singularity. In my practice, I take control of my sublime experience from outside abstract control into my hand as I will control this experience myself. The outside control is religion, state, government, and so on. For centuries outside forces controlled what is forbidden and what was allowed, thus controlling my consciousness – what I think, enjoy, what makes me feel awe or spiritually elevated. To develop into the
state of post-human, I need to shed the old restrictive skin of current thinking. The object I am trying to
control, the lost ship of my mind is in its own entity.
I am going to use the concept of Tulpa. by early Buddhist texts an ability to create a “mind-made entity”. By the power of focus and mind exercise, I am going to create another being in my mind. Another I, a steersman. A phenomenological meta-self. Via the means of hyper sublimation, I am going to show a way to connect to the Self. With complex rules I will build simulacra to the ultimate Lacanian fulfillment of desire – the chaotic dark ocean that is the Self. It is a tool, a system of practical rules, to experience myself more profoundly.
It is important to set ground rules.
Safe. No matter what I do, stay as safe as possible and avoid permanent physical harm. I will not harm myself in any way and I will not harm anyone else no matter what happens.
Sane. Creating fantasy scenarios is fun but blurring the lines between fantasy and reality can be dangerous. It should also not harm the mind. The being I am creating is not magical, not supernatural, it is not a demon trying to possess me, etc. I will not go crazy, and I won’t have random hallucinations; it’s all perfectly safe and I am doing it for fun.
Consensual. I am aware of what I am doing, and I agree with it. I take control of my personal journey. This is my choice.
I need to choose my steersman form. It can be formless or humanlike. It can be also a shapeshifter and later form itself. This is subjective, with no right and wrong. I decide what is right for me and my steersman.
I need to imagine a mental realm. A place where my steersman will be. It can be a forest, desert, urban area, or any other location I choose. It is a place I can go to communicate with my steersman.
Just like I can imagine a tree in front of me – I can imagine my steersman and the realm it occupies. Start talking to it in my mind. First, it will feel like I am talking to myself. But it will become more shortly.
Hegel in a Wired Brain - Slavoj Žižek. Bloomsbury Publishing Plc 2020
Varieties of tulpa experiences - Samuel Veissière. 2015
Cyclonopedia complicity with anonymous materials – Reza Negarestani. re.press Melbourne 2008
Intelligence and Spirit By Reza Negarestani
Jacques Lacan. Le seminare de Jacques Lacan, Livre xx, Encore (1972-1973) Text by Jacques Alain Miller Translated by Yoram Mayron. “Resling” publishing 2005.
Gerhard A. Mayer. The Figure of the Shaman as a Modern Myth. published in The Pomegranate. The International Journal of Pagan Studies, 2008