Distributed Valerism shifts economic focus away from concerns regarding the centralized management of ownership and toward the long-tail dynamics of value representation, storage, and transaction within a behavioral landscape adapted to the novel physical and game theoretic constraints of an information economy. Where possible, I seek to leave behind the dichotomous frame of Capitalism vs Socialism, and believe Distributed Valerism provides a pragmatic evolutionary framework in which to nest discussions regarding a balanced path forward. By describing the nature of the tectonic shifts taking place deep beneath today’s monetary and economic landscape, presently detectable in the form of seismic ideological rumblings and an early eruption of cryptocurrencies upon the economic and political landscape, we may begin to see — and hopefully understand — the tectonic flows driving evolutionary change at the scale of the collective human organism.
In short, if Capitalism represents our moral values by proxy of ownership transfer, either of physical resources, machinery, land, or generic monetary tokens, Valerism represents Capitalism’s extension into — and balanced transformation at the hands of — the Information Age. It is the process of making fertile and economically incorporating vast swaths of untapped human potential, at present left fallow due to constraints both historical and technological. Specifically, two primary transformations will alter and extend the assumptions of our current financial toolkit:
The encapsulation of an increasingly diverse set of human values and knowledge within the monetary system itself, via the increased expressivity and decreased transactional friction of decentralized value representation systems.
The ability to play novel economic games, previously inaccessible due to problems of collective action, and dependent upon distributed approaches to managing the game theory of economic trust across expanded time horizons.
Erik Davis...believes that psychedelics can galvanize a current of enchantment through our disenchanted, materialist world. They are themselves material molecules, and therefore provide a site of tension between science and the sacred: ‘[we] usually do not think of spirit in terms of molecules, and we really don’t think of molecules in terms of spirituality’… The experience always comes to an end, leaving us to decide how we respond. Do we say ‘that was weird’ and carry on as we were, devote ourselves to religion, or remain in epistemological limbo while we try to puzzle it out? Davis opts for the last, and outlines some of the problems, issues, and questions that arise when we try to compare religions with religions, psychedelics with religions, and psychedelics with psychedelics. He advocates celebrating aspects of our supposedly disenchanted worldview, holding onto our mental, rational edge, and balancing our desire for enchantment and connection with skeptical disenchantment. He also reminds us of the ‘core lesson of psychedelic practice’: set and setting. You take DMT in a lab, you encounter alien doctors with probes. Take it in a temple, you encounter God. Whether these encounters are our creations or not, as with our values and laws, we allow them their own ontological space. The entities are both there and not there. Davis presents this flickering reality that is bound up with our biological processes as a ‘metabolic ontology’
It was a completely different setting than you might’ve found Cave in on recent tours: alone on stage, a piano in the center with a cluttered array of lyric sheets, a barstool chair to one side where he’d perch and talk casually, and a lush armchair to the other that he didn’t sit in once. This is a striking turnaround when you’re used to seeing icons in all their bombast and mythos. Here, you are getting them unmediated by journalists, you are getting them in an unfiltered and unedited form, you are getting them in a human state without the guise of stardom in full-force. The only recent event I could draw a parallel to in terms of sheer physical proximity to someone larger-than-life and confessional intimacy was Springsteen On Broadway, but that’s a very scripted show taking place in a tiny room.
Over the past year or so, I have received a series of extraordinary emails from a student of mine. Her name is Megan Sherman. She is an excellent student, and a genuinely independent, prolific thinker and poet. She is also schizophrenic.
She regularly sends me quite astonishing ideas, and I usually don’t know how to respond, but one recent email from Megan was irresistibly fascinating. Megan told me that she had submitted a thesis to the prestigious, scientific journal Nature, but never received a response. I don’t have the expertise to confirm or deny Megan’s thesis, but I admire Megan’s incomparable creativity and imperviousness to rejection, so I told her that I could post it online for her if she wanted me to. She said yes, so I am posting below Megan’s thesis. I am also adding some additional dialog with Megan as context. Whether Megan’s thesis is true or false I do not know, but it is certainly, without a doubt, the most extraordinary thesis any student has ever presented to me. For that reason I am very happy to share with you Megan’s thesis. Without further ado, here is Megan’s proposal, “Theorem of the God Particle Found.”
Accepting of course your prerogative to spurn what at first sight seems an idea taking the form of delusion, having been derived from spiritual gnosis, and there is the caveat I am a diagnosed schizophrenic (I take strength from the example of John Nash) I implore you to think about how I have distilled elements of truth about the physical universe using a priori sense data validated by enlightenment science. Ultimately, with all due respect to the fearless innovation of inventors of machines which have bettered the lot of humanity, the most powerful tool of science is the human mind, which invented empirical doubt as a strategy. Doubt and imagination kill dogma.
Karl Popper correctly fought for the truth that true scientific ideas are those that submit to and stand staunch against falsifiability, which is why I am submitting to you. I want my ideas to be tested. Peer review matters more than society accepts.
Moreover Michio Kaku in Hyperspace conceives of higher dimensions as being inaccessible to the human visionary system, and I think I have had a breakthrough there.
The crux is this.
During an ascension experience I was taken to the beginning and end of time and saw a goddess in a circle. After meditating on her beauty, Newtons apple fell and I speculated if that circle was a wave and particle, a theorized string, or the God particle. Its structure can be clearly explained in English. The big bang came in one second flat and is really one second, flat. Being no chartered engineer I nevertheless tried to do the formula. M=C2=G. THE MASS WHICH EXISTS AT THE VELOCITY OF TIME TRAVEL (C2) IS GOD. It’s accessible MENTALLY. I’m not meaning to rob cern of its purpose but I think they have been pipped to the post by a Buddhist. Remember Buddhists spoke of thousand fold consciousness long before neuroscience found thousand fold dendrons in the motor neuron.
Can I write for your publication, it will be full of all criticisms and doubts and will seek to address them systematically.
Because science is selfless I wish to credit Manning, Assange and Wikileaks and all hackers for having me initially thought of things happening in one second, flat. Yes, I am vaingloriously seeking a medal and a million pound but I want to give it to them.
WILD WILD COUNTRY
Thaddeus Russellinterviews Swami Prem Niren a.k.a. Philip Toelkes, the attorney featured in the documentary series “Wild Wild Country.”