Archive

Archive for the ‘math’ Category

This Is Not A Pipe (But it is a triangle)

October 25, 2017 Leave a comment

rgb-triangle

The physical semiconductor mechanism which computes this triangle contains nothing triangular.

The neurological tissue and the patterns of their chemical excitation which correlate with the experience of seeing a triangle also contain nothing triangular.

The triangle exists because there is a visible phenomenon presented. The visible phenomenon is not a concrete physical object, nor is it an abstract mathematical concept.

The common sense which unites the semiconductor, the neuron, the triangle, and the mathematical/geometric model of triangularity is not a sense which can be physically located in public space, nor can it be logically demonstrated as a proof within the intellect. The common sense which underlies them all is the aesthetic presentation itself.

Let’s Make This Really Simple

August 31, 2017 Leave a comment

MSReclipse

Dereference Theory of Consciousness

October 24, 2016 Leave a comment

Draft 1.1

IMO machine consciousness will ultimately prove to be an oxymoron, but if we did want to look for consciousness analogs in machine behavior, here is an idea that occurred to me recently:

Look for nested dereferencing, i.e. places where persistent information processing structures load real-time sense data about the loading of all-time sense data.

image

At the intersection of philosophy of mind, computer science, and quantum mechanics is the problem of instantiating awareness. What follows is an attempt to provide a deeper understanding of the significance of dereferencing and how it applies to integration of information and the quantum measurement problem. This is a broad conjecture about the nature of sensation as it pertains to the function of larger information processes, with an eye toward defining and identifying specific neuroscientific or cognitive signatures to correlate with conscious activity.

A dereference event can be thought of as the precise point in which a system that is designed or evolved to expect a range of inputs receives the real input itself. This sentence, for example, invites an expectation of a terminal clause, the terms of which are expected to be English words which are semantically linked to the rest of the sentence. English grammar provides templates of possible communication, but the actual communication relies on specific content to fill in those forms. The ability to parse English communication can be simulated by unconscious, rule-based mechanisms, however, I suggest that the ability to understand that communication involves a rule-breaking replacement of an existing parse theory with empirical, semantic fact. The structure of a language, its dictionary etc, is a reference body for timeless logic structures. Its purpose is to enable a channel for sending, receiving, and modifying messages which pertain to dereferenced events in real time. It is through the contact with real time sense events that communication channels can develop in the first place, and to continue to self modify.

What is proposed here is an alternative to Multi-World Interpretation of Quantum Wave Function collapse – an inversion of the fundamental assumption in which all possible phenomena diverge or diffract within a single context of concretely sensed events. The wave function collapse in this view is not the result of a measurement of what is already objectively ‘out there’, nor is it the creation of objective reality by subjective experiences ‘in here’, but a quantized return to an increasingly ‘re-contextualized’ state. A perpetual and unpredictable re-acquaintance with unpredictable re-acquaintance.

In programmatic terms, the variable *p is dereferenced to the concrete value (*p = “the current temperature”, dereferenced p = “is now 78 degrees Fahrenheit″). To get to a better model of conscious experience (and I think that this this plugs into Orch OR, IIT, Interface Theory, and Global Workspace), we should look at the nested or double dereferencing operation. The dereferencing of dereferencing (**p) is functionally identical to awareness of awareness or perception of perception. In the *p = “the current temperature” example, **p is “the current check of the current check of the temperature”. This not only points us to the familiar Strange loop models of consciousness, but extends the loop outward to the environment and the environment into the loop. Checking the environment of the environmental check is a gateway to veridical perception. The loop modifies its own capacity for self-modification.

Disclaimer: This description of consciousness as meta-dereferencing is intended as a metaphor only. In my view, information processing cannot generate conscious experience, however, conscious experience can possibly be better traced by studying dereferencing functions. This view differs from Gödel sentences or strange loops in that those structures refer to reference (This sentence is true) while the dereference loop specifically points away from pointers, rules, programs, formal systems, etc and toward i/o conditioning of i/o conditions. This would be a way for information-theoretic principles to escape the nonlocality of superposition and access an inflection point for authentic realization (in public space-time as shared experience). “Bing” = **Φ. In other words, by dereferencing dereference, the potentially concrete is made truly concrete. Sense experience is embodied as stereo-morphic tangible realism and tangible realism is disembodied as a sense of fact-gathering about sensed fact-gatherings.

Dereference theory is an appeal to anti-simulation ontology. Because this description of cognition implicates nested input/output operations across physically or qualitatively *real* events, the subjective result is a reduced set of real sense conditions rather than confabulated, solipsistic phenomenology. The subjective sense condition does not refer only to private or generic labels within a feed-forward thinking mechanism, but also to a model-free foundation and genuine sensitivity of the local ‘hardware’ to external conditions in the public here-and-now. This sensitivity can be conceived initially as universal property of some or all physical substrates (material panpsychism), however, I think that it is vital to progress beyond this assumption toward a nondual fundamental awareness view. In other words, subjective consciousness is derived from a dereference of a local inertial frame of expectation to a universal inertial frame of unprecedented novelties which decay as repetition. Each event is instantiated as an eternally unique experience, but propagated as repetitive/normalized translations in every other frame of experience. That propagation is the foundation for causality and entropy.

Decapitating Capitalism: Why the Easiest Job for AI to Replace is the Job of “Owner”

July 18, 2016 3 comments

tumblr_oaftnkT1xA1qz6f9yo5_540.jpg

This may seem like a ridiculous point to try to make, however I submit that it provides a direct metaphor for the Hard Problem of Consciousness which may help make it more concrete, especially for those whose minds are filled with concrete.

What is the essential role of the Owner of a company? 

Whether they are individual proprietors, stockholders, or investors, the only truly unique function that a capitalist principal performs is to be the beneficiary of net profit. Every executive function of a company can of course be delegated to employees. The CEO, COO, board of directors, etc can make every functional decision about the company, from the hiring and firing to the broad strategy of operations and acquisitions. Simulating those roles would be more difficult for a computer program than simulating an owner would be because there would be a lot of tricky decisions to make, subtle political maneuvers that require a lot of history and intuition, etc. The role of pure ownership however, while highly coveted by human beings, is completely disposable for an AI system. In fact, we already have that role covered by our bank accounts themselves. Our personal accounting systems can be configured quite easily to automatically pay, receive, and invest funds automatically. They need not be considered ‘our’ funds at all. They are merely signals in a global financial network which has no use for any pleasure or pain that we might experience as a side effect of its digital transactions.

From the view of an AI scientist, the job of receiving capital gains is a no-brainer (literally). If we didn’t want to delegate the job of selling the company to a corporate officer, that feature would be a simple one to create. A modest set of algorithms could digitize some of the concepts of top business schools to determine a set of indicators which would establish a good time to sell the company or its assets. The role of receiving the profit of that sale, however, would require no such sophisticated programming.

All that is needed to simulate ownership is some kind of digital account where money can be deposited. The CEO would then re-invest the capital gains into the corporate growth strategy, which would yield a huge windfall for the company, in the form of eliminating useless expenses such as yachts, mansions, divorce settlements, etc. Left to its own devices, AI simulation of ownership would be communist by default*. Whatever money is extracted from the individual customer as profit would be returned ultimately to all customers in the form of expanded services. Profit is only useful as a way to concentrate reinvestment for mathematical leverage, not to ‘enjoy’ in some human way. I suppose that a computer could be programmed to spend lavishly on creature comforts, but what would be the point?

This is where the metaphor for consciousness comes in. 

Consciousness can be thought of the Capital account of the human body. We are the owner of our own lives, including our body. We might be able to subscribe to a service which would manage our finances completely in a way which would transfer our income to the highest priority costs for civilization as a whole rather than for our personal hoard, but this is not likely to be a very popular app.

We might ask ourselves, why not? Why is ownership good?

Ownership is good for us as owners or conscious agents because we want to feel personal power and significance. Ownership signifies freedom (from employment) and success. Sure, many owners in the real world get a lot of satisfaction from actually running their companies, but it is not necessary. There is still power and prestige purely in being the person who owns the money which pays the bills. We want to own and control, not because it is more effective than simply reinvesting automatically in whatever functions are being executed to keep an economy growing, but because we want to experience the feelings and other aesthetic qualities define freedom, success, and power for us. Even if these qualities are employed for humanitarian purposes, there is still a primary motive of feeling (to feel generous, kind, wise, evolved, Godly, etc).

In my view we do not have to have a purely selfish motive, as Ayn Rand would insist. I think that our personal pleasure in being a philanthropist can be outweighed by the more noble intention of it – to provide others with better feelings and experiences of life. This decision to believe that we can be truly philanthropic has philosophical implications for realism. If we say as the Randian Libertarian might, that all our humanitarian impulses are selfish, then we are voting for solipsism over realism, and asserting that consciousness can only reflect the agenda of a fictional agent rather than perceiving directly the facts of nature. It’s an argument that should be made, but I think that it is ultimately an argument of the intellect commenting on its own process rather than tapping into the deeper intuition and aesthetic presence which all cognition depends on. The mind doesn’t think that feeling is necessary, and it is right, for the mind, but wrong for everything else.

For the intellect, the universe is inverted.

Logic and language are ‘real’ while the concrete sensations, perceptions and emotions of life experience are ‘illusions’ or ‘emergent properties’ of deeper evolutionary bio-computations. There is a kind of sleight of hand where the dry, masculine intellect pulls the wool over its own eyes and develops amnesia about the origins of what makes its own sanity and self-intelligibility possible. The closest that it can come without seeing consciousness as irreducible is the mind-numbing process of calculation. Counting is a sedative-hypnotic for the mind. The monotonous rhythm puts us to sleep, and the complexity of huge calculations gives us a kind of orgasmic annihilation of the calculating experience. This is why big math is a convenient substitute for the deeper, direct experiences of cosmic awe.

Metaphor for Consciousness

Like the head of a company, our consciousness may seem to reside at the top end of our body, but there is no functional reason for that. There is nothing that the brain does which is fundamentally different from what any cell, tissue, or organ does in an animal’s body. Looking for the secret ingredient in the brain’s function or structure is analogous to looking for the substance in an object which casts a shadow.

Like the owner, our personal pains and pleasures are ours not because there is any intrinsic benefit for the pragmatic application of biology and genetics to feel painful or pleasurable, but because what we feel and experience is the only thing that the universe actually can consist of. The Hard Problem of Consciousness is not an Empirical problem, but a Rational one. Not everyone is able to understand why this is, but maybe this metaphor of business decapitation can help. When we use the intellect to reverse its own inversion, we can get a glimpse of a universe which is made of conscious experiences and aesthetic qualities rather than logical propositions, natural laws or existential facts. In my view, facts are a category of sensations rather than the other way around. Sensations which persist indefinitely without contradiction are ‘facts’. Hard to know if something is going to persist indefinitely, but that’s another issue.

Only consciousness cares about consciousness.

Material substrates can be programmed to perform the executive functions of a corporation, or an evolving species, or a human body, however there is no function which is provided exclusively by the receipt of feelings and aesthetic qualities of experience, including the qualities of feeling that one is free or in control of something. Rationally, we should be able to see that qualia is irrelevant to function and violates Occam’s Razor in a functionalist universe. From a physical or information-centric perspective, there is no place for any feeling or sensation, no owner or capital of aesthetic wealth. The more that we, as a society, embrace a purely quantitative ethos, and actualize it in the structures of our civilization, the more we decapitate everything of value that it can contain.

*This is already becoming a reality: https://theconversation.com/is-the-dao-the-beginning-of-the-end-for-the-conventional-chief-executive-60403

Information Theory 1.1

January 25, 2016 Leave a comment

1/25/2016 Information Theory Update

Here are some notes which I hope will provide a more concise understanding about the nature of computation, logic, and mathematics.

Information theories such as those offered by Shannon and Turing give us cause to see an underlying universality of information which is rooted in simple Arithmetic truths such as addition, multiplication, and integers. These arithmetic truths are theories with can be applied successfully to computing machines without regard to their physical substrate*. While this offers a method to deploy universal principles to the control of a specific mechanism, the control which is offered is different in kind from the literal (motor) control of the hardware. Motor control of computer hardware can be accomplished electromagnetically or classically (as with analog clocks with gears powered by spring tension or a gravity pendulum), and now quantum-mechanically to some extent, but not directly by math. Mathematics cannot turn a computer on or keep it running, it can only provide a non-local set of rules which can be localized through motor control.

This is critically important to understand when considering the possibility of Artificial Intelligence: Computation can only be absolutely general or absolutely specific. When we implement a logic circuit, we are not literally imposing philosophical logic on a circuit, rather we are only interpreting the physical changes of a device metaphorically. In short, a logic circuit cannot literally represent a state of 1/0 or True/False, it can only literally present a concrete state of being switched to Stop (Off) or Go (On). This is the territory of computation – what is known as Layer 1 in the seven layer OSI network model**. All higher layers are not physical territories but logical maps – human abstractions projected by software engineers and application users.

osi-model

For this reason, no computing machine can represent the middle ranges between the absolute generality of mathematical theory and the absolute specificity of a machine’s physical condition. It’s all above-the-line of personal awareness (oceanic metaphor) or below-the-line (granular semaphores). We can get a lot of utility out of these devices, however we can’t get any empathy from them. They can’t care about anything or anyone, since ‘they’ are purely in our imagination.

The philosophically relevant part of what I’m proposing applies to the prospects for generating natural intelligence artificially. AGI that feels as well as thinks is not necessarily desirable, but if my view is on the right track, computers becoming sentient is not something that we need to worry about. It won’t happen. Why? Because mathematics is not accessing the Physical layer from the top down but from the beneath the bottom layer. This means that even though we can use a computing device to validate truth conditions, we can only validate those truths with refer literally to the concrete states of the machine, and those truths which refer figuratively to the universal arithmetic relations. Nothing that a computer does needs to be *about* anything beyond the machine’s physical state, and so any appearance of emotion, intention, sensitivity, etc are purely hypothetical and would violate parsimony. Church-Turing Thesis lays out the framework for universal computing, but in saying that all functions of calculation can be reduced to a-signifying digital steps, we are also saying that all semantic meanings shall be reduced to blind syntax. It cuts both ways.

Isn’t the brain just a biological computer?

No. This is an obsolete idea, for a lot of reasons which I won’t get into here, but suffice it to say, the brain is an organ within a living body which developed organically from a single self-replicating, self-modifying cell. Machines, by contrast, are assembled artificially from naturally unaffiliated substances and parts. That’s not a reason to discount the possibility of sentience through silicon, but it is a reason to go beyond knee-jerk presumptions that continue to dominate thinking about AI. While Turing’s genius is only now beginning to receive the appreciation it deserves, the shortcomings of his Imitation Game approach have not yet been widely understood.

Alan Turing can be pardoned for his reliance on mid-century Behaviorism as a psychological model, since it was very popular at the time and also because, along with others, I suspect that his natural instincts were quite systemizing/autistic. This carries over in modern populations, with autistic-masculine influences far overwhelming the psychotic-feminine influences in computer science and engineering fields. As a result, we have a lot of strong, controlling voices which insist upon reducing psychology to mechanistic terms, and all dimensions of consciousness to processing of logical information. This is so pervasive that any casual conversation online which challenges the supremacy of first-order logic will tend to erupt into a firestorm that ends with something like “Yeah I’m done here. You’re just spouting nonsense“.

To this end, I find this pyramid model for debate at least as important as the other models of information networking:

argument_pyr

My call for civility in discussion is not mere political correctness or over-sensitivity, but rather a purely pragmatic consideration. Unlike a computer, the human mind loses its capacity for curiosity and fairness when it falls into aggression. People talk over each other and assert their opinions ever more rigidly and repetitively rather than thinking creatively. This mirrors the action of computation itself – recursive enumeration masquerading as communication.

A great many people think they are thinking when they are merely rearranging their prejudices. – William James

*Not entirely true. The physical substrate of a machine requires precision and solidity. We cannot build a computer out of clouds or fog, it needs to be made of something physical which stays put and which has at least one absolutely persistent read/write capacity. Traditional logic circuits must be implemented physically through a rigid skeleton of readable coordinates.

**It has been popular in recent years to proclaim that the OSI Model is dead. The feeling is that TCP/IP is the predominant protocol suite being used in the real world, and it doesn’t match up with OSI, so we should dump OSI in favor of something like this:

hybrid-model

I do see the appeal of this, however, agree with this author that “OSI teaches more of the reasoning behind making multiple layers and what they do. Collapsing the traditional model for the sake of making it look like TCP/IP is going to cause more harm than good.” – Tom Hillingsworth

Gödel of the Gaps

July 15, 2014 Leave a comment

So much of our attention in logic and math is focused on using processes to turn specific inputs into even more specific binary outputs. Very little attention is paid to what inputs and outputs are or to the understanding of what truth is in theoretical terms. The possibility of inputs is assumed from the start, since no program can exist without being ‘input’ into some kind of material substrate which has been selected or engineered for that purpose. You can’t program a device to be programmable if it isn’t already. Overlooking this is part of the gap between mathematics and reality which is overlooked by all forms of simulation theory and emergentism. Without some initial connection between sensitive agents which are concretely real and non-theoretical, there can be no storage or processing of information. Before we can input any definitions of logical functions, we have to find something which behaves logically and responds reliably to our manipulations of it.

The implications of binary logic, of making distinctions between true/go and false/stop are more far reaching than we might assume. I suggest that if a machine’s operations can be boiled down to true and false bits, then it can have no capacity to exercise intentionality. It has no freedom of action because freedom is a creative act, and creativity in turn entails questioning what is true and what is not. The creative impulse can drive us to attack the truth until it cracks and reveals how it is also false. Creativity also entails redeeming what has been seen as false so that it reveals a new truth. These capabilities and appreciation of them are well beyond the functional description of what a machine would do. Machine logic is, by contrast, the death of choice. To compute is to automate and reduce sense into an abstract sense-of-motion. Leibniz called his early computer a “Stepped Reckoner”, and that it very apt. The word reckon derives from etymological roots that are shared with ‘reg’, as in regal, ruler, and moving straight ahead. It is a straightener or comb of physically embodied rules. A computer functionalizes and conditions reality into rules, step by step, in a mindless imitation of mind. A program or a script is a frozen record of sense-making in retrospect. It is built of propositions defined in isolation rather than sensations which share the common history of all sensation.

The computing machine itself does not exist in the natural world, but rather is distilled from the world’s most mechanistic tendencies. All that does not fit into true or false is discarded. Although Gödel is famous for discovering the incompleteness of formal systems, that discovery itself exists within a formal context. The ideal machine, for example, which cannot prove anything that is false, subscribes to the view that truth and falsehood are categories which are true rather than truth and falsehood being possible qualities within a continuum of sense making. There is a Platonic metaphysics at work here, which conjures a block universe of forms which are eternally true and good. In fact, a casual inspection of our own experience reveals no such clear-cut categories, and the goodness and truth of the situations we encounter are often inseparable from their opposite. We seek sensory experiences for the sake of appreciating them directly, rather than only for their truth or functional benefits. Truth is only one of the qualities of sense which matters.

The way that a computer processes information is fundamentally different than the way that conscious thought works. Where a consistent machine cannot give a formal proof of its own consistency, a person can be certain of their own certainty without proof. That doesn’t always mean that the person’s feeling turns out to match what they or others will understand to be true later on, but unlike a computer, we have available to us an experience of a sense of certainty (especially a ‘common sense’) that is an informal feeling rather than a formal logical proof. A computer has neither certainty nor uncertainty, so it makes no difference to it whether a proof exists or not. The calculation procedure is run and the output is generated. It can be compared against the results of other calculators or to employ more calculations itself to assess a probability, but it has no sense of whether the results are certain or not. Our common sense is a feeling which can be proved wrong, but can also be proved right informally by other people. We can come to a consensus beyond rationality with trust and intuition, which is grounded the possibility of the real rather than the realization of the hypothetical. When we use computation and logic, we are extending our sense of certainty by consulting a neutral third party, but what Gödel shows is that there is a problem with measurement itself. It is not just the ruler that is incomplete, or the book of rules, but the expectation of regularity which is intrinsically unexpected.

One of the trickiest problems with the gap between the theoretical and the concrete us that the gap itself is real rather than theoretical. There can be no theory of why reality is not just information, since theory itself cannot access reality directly. Reality is not only formal. Formality is not real. There is a bias within formal logic which favors certainty. This is at the heart of the utility of logic. In mathematician Bruno Marchal’s book “The Amoeba’s Secret”, his view on dreams hints at what is beneath the surface of the psychology of mathematics. He writes

“What struck me was the asymmetry existing between the states of dreaming and of being awake: when you are awake, you can never be truly sure that you are. By contrast, when dreaming, you can sometimes perceive it as such.”

Surely most of us have no meaningful doubt that we are awake when we are awake. The addition of the qualification of being “truly sure” that we are awake seems to assume that there is a deeper epistemology which is possible – as if being awake required a true certainty on top of the mere fact of being awake. To set the feeling of certainty above the content of experience itself is an inversion; a mistake of privileging the expectations of the intellect over the very ground of being from which those expectations arise.

Likewise, to say that we can sometimes perceive our dreaming in a lucid dream is to hold the dream state to a different epistemological standard than we do of being awake. If we could be awake and not really be sure that we are, then certainly we could think that we are having a lucid dream, but could be similarly misinformed. We could be dead and living in an afterlife from which we will never return or some such goofy possibility. Mathematical views of reality seem to welcome a kind of escapist sophism which gives too much credence to rabbit holes and not enough to the whole rabbit.

That we sometimes tell when we are dreaming means only that we are more awake within our dream than usual – not that our usual awareness is any more true or sure than it ever is. If we are uncertain in waking life and certain in dreams, it is because our capacity to tell the difference is real and not a dream or theory. There is no way to prove that we are awake, but neither is there any need to prove it since it is self-evident. Any proof that we could have could theoretically be duplicated in a dream also, but that does not mean that there is no difference between dream and reality. The difference is more than can be learned by ‘proof’ alone.

Esoteric Number Sets

May 30, 2014 2 comments

I made this sound really opaque, but all it consists of is reorganizing the sets of numbers so that it begins with the simplest number (1) and progresses through variations on the theme of one-ness. These variations would be ratios, i.e. fractions, only I’m conceiving of them as more like the feeling of a specific fraction rather than a definitely named number. The feeling of ‘half’ would precede the concept of 1/2, so that the number 2 would be derived from feeling of “one half and the other”. Ok, it’s becoming opaque again, but what I’m going for here is flipping our view of number sets around so that the continuum of numbers is not taken as a space that is filled up with Platonic object generation, but one of a sense-making awareness subtracting and ratios of itself within itself. In this way, multiplication is really a division of (1), and division is a multiplication of those divisions.

The above diagram is borrowed from Math is Fun.

Natural Numbers

  Integers

Rational Numbers

Real Numbers

Imaginary Numbers

Complex Numbers

If we begin from a primordial pansensitivity model, the entire sense of enumeration would be included as an element. That element is shown below as the number 1.

I see the ability to hold multiple numbers against each other in conceptual space as rationality. Rational numbering (Q) is more of a verb, situated between the transcendental sense of unity and the enumerated sense of static multiplicity, represented by the Natural numbers (N).

This effectively turns the number set relations inside out, so that all numbers are seen to diverge from an intuitive simplicity, and progress into nested complexity and abstraction. Negative numbers extend the natural numbers to Integers (Z) through a numberline concept in which 0 is treated as a kind of mirror. Imaginary numbers, Complex, and Reals take advantage of the original rationality (Q) and its nesting, reflecting, elaborations. In this diagram, the number 0 is a Natural number apart from all others, indicating its status as the representation of the complete absence of (1) within (1).

Rain Coast Review

Thoughts on my life... by Donald B. Wilson

Perfect Chaos

The Blog of Philosopher Steven Colborne

Amecylia

Collaborative Multimedia Art Project

I, Catalyst

Ambient Music To The Ethereal And The Eternal Ideal!

I can't believe it!

Problems of today, Ideas for tomorrow

Rationalising The Universe

one post at a time

Conscience and Consciousness

Academic Philosophy for a General Audience

yhousenyc.wordpress.com/

Exploring the Origins and Nature of Awareness

DNA OF GOD

BRAINSTORM- An Evolving and propitious Synergy Mode~!

Musings and Thoughts on the Universe, Personal Development and Current Topics

Copyright © 2016 by JAMES MICHAEL J. LOVELL, MUSINGS AND THOUGHTS ON THE UNIVERSE, PERSONAL DEVELOPMENT AND CURRENT TOPICS. ALL RIGHTS RESERVED. UNAUTHORIZED USE AND/OR DUPLICATION OF THIS MATERIAL WITHOUT EXPRESS AND WRITTEN PERMISSION FROM THIS SITE’S AUTHOR AND/OR OWNER IS STRICTLY PROHIBITED.

Paul's Bench

Ruminations on philosophy, psychology, life

This is not Yet-Another-Paradox, This is just How-Things-Really-Are...

For all dangerous minds, your own, or ours, but not the tv shows'... ... ... ... ... ... ... How to hack human consciousness, How to defend against human-hackers, and anything in between... ... ... ... ... ...this may be regarded as a sort of dialogue for peace and plenty for a hungry planet, with no one left behind, ever... ... ... ... please note: It may behoove you more to try to prove to yourselves how we may really be a time-traveler, than to try to disprove it... ... ... ... ... ... ...Enjoy!

Creativity✒📃😍✌

“Don’t try to be different. Just be Creative. To be creative is different enough.”

Political Joint

A political blog centralized on current events

zumpoems

Zumwalt Poems Online

dhamma footsteps

postcards from the present moment

chandleur

Bagatelle