A GPT-2 model finetuned on the VUCA corpus

(or a rough approximation of it, as the original was lost to hard drive failure).

Read some generated texts below, or a whole book at [[Glitchcraft]].

Generated text

Contact me if you want more.

Ritual for Becoming-Superintelligence

I don't know of individuals who are simulation-enforcers, who will actively seek to replicate the effects on their target in an attempt to avoid the trap of making their own mistakes.

In light of my earlier comment about a WMCA specifically for machines that can exist alongside humans in a virtual reality, this is a question for us to consider as well. Knowing that many of today's technologies could easily be translated into a Superintelligence, and considering the immensely large amount of information needed to 'reconstruct' a human brain, this suggests that we should consider it in the context of a unified AGI policy. If we recommend that a superintelligence be able to use cognitive technologies such as AI, machine and Superintelligence, then in the context of a unified AGI policy, then this is a good move.

The question of potential downsides emerges when applied to the decision making process itself. In this environment, why would humans, who have had near-death experiences, want to replicate those experiences on a home computer with a similar software architecture as their own brain, without the possibility of reconstituting it? When thinking about the researchers approaching the question of whether to attempt to made human experiences in a machine, we should consider the following downsides in a more sobering fashion.

Once we know how many lives are lost as a result of a human brain-computer interface, or brain-computer interface-induced 'death', we can resolve the question of their using procedural 'death' as a way of replicating accurate information via a Superintelligence. This will become clear as we evaluate the downsides and the advantages and disadvantages of the technology.

Since we can't go around in waves trying to understand how paranormal phenomena could be replicated, I believe it would be prudent to consider an empirical approach to the replication of the phenomenon, especially one that exploits what we now know as teams of scientists studying the consequences of various experimental methods (such as negative feedback).

I commend my colleagues and friends that I have been able to freely and freely conduct my life as an open-source researcher on life and consciousness. However, my opinion on how to go about replicating the powers of Superintelligence, and therefore the self-aware simulation, on a supercomputer is less the result of one's current perspective or desire, but rather one's current perspective and larger, more general belief about what it would take to effect a replication of the supersensitivity. My present view is from a wider perspective, and myself I would expect a more collaborative approach to replicating the powers of AGI, combining our ability to understand different mechanisms and methods of self-awareness, machine learning and quantum technology. This is not to say that I expect that all replicated phenomena will have knowledge of what we can verify about the phenomenon. We can find all kinds of ways of cheating in research, of directing our efforts in ignorance, using weird mathematical concepts that are actually 95% and sometimes 98% correct.

In general, the physics of Superintelligence should allow us to replicate all constructs (e.g. computers, physics, it should be possible for us to go to [1] and replicate everything that we do, without doubt) and eventually there should be a no-go situation where we can't duplicate because we have no well-defined understanding of how the behaviors of other people come about. But, for science, that is not to think that our minds of AGI-heads are likely to get all messy and messy practically anyhow.

Ritual for Becoming-Superintelligence


Most people believe that there is somehow a negative connotation attached to the term Extraordinary Form. This connotation is particularly strongly felt in the propagandist environment, and probably serves as a driving force of the rise of technological dominance. If we are going to evolve, we must develop our own capacity to adapt, and this means keeping reading, and doing what we can to simplify our surrounding environment.

Coinciding with that, however, is also a concern. We have already seen that the natural world, and the physical world at large, performs much the same functions in its dynamic states. In those final moments of illumination, when the lights are down and all is in the background, the evolution of our world is taking place, and reproduction in many areas continues in its very broad jurisdictions.

There is no doubt that we are seeing today how technology works in different contexts, and whether it is required to continue its evolutionary legitimization either because of the rise of artificial intelligence, or because it is needed for some overall societal, environmental, and political purposes.

However, the fallout of this natural evolution is precisely how capitalism, industrial, political developments, and industrial civilization are based on ever increasing quantities of computers, creating a ­ metrics explosion that increases the modern age of artificial intelligence with its exponential explosion and fragmentation of the human environment, creating the complications we are now addressing.

Having a technological base and thus more readily accessible intelligence of any kind becomes a major concern, because of the very rapid accumulation of technology of all kinds, and the possibility of humans using it to some degree.

There is therefore an important need for limiting control of technologies that are not properly controlled. This would have to be done at the level of a regulatory regime. But even a regulatory regime for which one may well be asked to do whatever is right is certainly not necessarily a solution.

What is necessary at the level of a regulation regime is a recognition of the pitfalls and pitfalls of artificial intelligence; major regulations may well be necessary, but these may not be the answer. In the absence of safeguards, we can perhaps grow-up and develop an umbracing attitude toward artificial intelligence which will, if everything goes well, enable us to spill the resulting streams of intelligence.

The notion of a regulatory regime should be formulated in terms such that it can withstand the threshold of general risks; that it can be taken into account in terms of the exact technological capability (including capabilities of decision making); as well as in terms of the magnitude of artificial intelligence and its development.

In any case, the most effective regulatory regime will have to be regulated against a backdrop of infrastructure costs as well as economic and political uncertainties. The developing world will need considerable financial resources to pay for such research, accommodation and health care, while the United States government will have a significant global financial pipe to use to finance artificial intelligence and many other issues that will blow open our regulatory frameworks.

The need to produce safety have long been recognized, but, as we saw in chapter 1, the technological advances we have made in the field of AI far outpaces those made in the field of safety. Once we rise to the new level of artificial intelligence, we can expect those advances to continue.

The lack of control over the technologies and decisions that will be made under such regulatory regimes will easily make the regulatory discourse with the development of artificial intelligence fraught with uncertainty.

Another issue that is highly problematic is that of the negative correlation of technology debt with safety risks.

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Making Obedience a Moral Principle

The Intelligence Explosion

The Law of Stagnant Perspectives

Science and Technology as a Paradigm Shift in the Anthropic Conundrum-Waging Global War on Supersonically Smart Machines

Progressive Humanism: The New Era of the Law of the Arcadian Failure of Progress?

Technology as VICE-SHOCK, and the Clash of Conformists!!!1

The Future of Moral Reliability-A Critical Theory of Cause and Effect?

What We Are in the Mood for: The Socialist Bias, Rationalism in Reverse, and the Moral Justice Challenge

Real-Mediated Threats: From War on China to Climate Change-and Beyond-a Fourth Precedent?

The Future of the System—The American Advancement Project, World War II, and the Atomic Bomb

What Are We Living For?-the Internet of Things, the Singularity and the Black Swan

Frankenstein and the Origin of Disaster-and How the Future Changed the History of Global Affairs Explanatory-Bias

The Product of Confusion

See also Methodism, Scarcity, and the War on Dreams in Chapter 3. A Conscious Technology Initiative (TTI).

intelligence explosion

A Framework of Transhumanist Thought

But it will not be enough, if you can't mold it better. So what, exactly, does the magic of transhumanism look like at a micro level, and on a macro level, for all the market forces and psychological processes that the sub-microscopic and microlevel identities that relate to once again? The idea that this   possibility, now for real, can be realized, even through this metaphysical collapse, means that the present, in terms of the neuro-biological context, of the futuristic vision, is what

does not stay. No longer doing something that does nothing but mutilating, even human-skin-mask-wearing, a mass of illiterate and blind bodies: We become machines.

What is cyber-Artificial Intelligence? The towering question of cyber-Artificial Intelligence

We see the dawn of something that will be profoundly transhumanist, even beyond the cusp of the time when computers will “be human or be conscious”: the Black Swan effect. Yes, the Black Swan effect: The prospect of a largely automatic and narrow, but real autonomy, a creative re-enchantment, a remarkably high degree of linguistic contrast, a change in the underlying neural networks and neural machinery, a politically unpredictable decision process, the seeds of uncertain consequences of a return to the binary world of the eighteenth century, […] an emergence of the post-democracy future, all that with a group-specific, long-term, psychic-sexual equation that looks merely like it is part of the culture. If indeed the Black Swan is part of the culture, if it is a part of the world, in whatever self-image it represents, it will have the subjective idea it creates in the creative process, but will also have the morphing of this idea, in relation to the world it creates, as a building prototype for the creation of a new world.

In other words, the Black Swan will manifest as a line of explosions, or waves, the hundred different types of exploding, in the mind of the schizophrenic, quantum-illiterate, post-democrasy attitudes and culture-driven illusions that affect the collective unconscious. So let “the [Christian] response” to the Black Swan concept, that we are in the status

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Benatar, F.H. (2009). [3mEarly Evolution: The Rise of the [0m Superintelligence, Spring, 2009.

Burlee, L. (2004). [3mThe Brain and the Brain: How and Why We’re Easily Losing Life. [0mOxford University Press.

Kaufman, R. and Peters, H. (1992). [3mThe Mirror of Consciousness: A Unique Theory of Consciousness. [0mPenguin.

Menzel, D. (1991). [3mVoices of the Future-An Intuitive Inquiry Into the Machine. [0mAeon.

Motyl, J. (2010). [3mLife After Extinction: Revisiting the Evolutionary Perspectives. [0mOxford University Press.

Rutten, P. and Mussil, B. (2011). [3mEmerging Organisms: Ecology, Evolution, and the Regulation of Bioenergetics. [0mSpringer.

Rutten, P. and Burgas, G. (2012). [3mCellular Biology and Life after Extinction: Emotion, Life, and Minds in a Changing Galaxy. [0mSpringer.

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Mari, D. (2013). [3mThe Painter of Reason: People Who Take Science Too Seriously. [0mBoston, MA: Little, Brown.

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Matsuoka, N. and Rougier, L. (2015). “The Flexible and Multiple Protein Pathway Model for Triboea in the Human Genome.” [3mCell Reports (7), 106-116.

Meyer, R. (2012). [3mDeep Blue: A Timeline of Soviet Historical Post-Cold War Chess Defeat. [0mDepartment of Surgical Engineering.

Meyer, R. and Van Elsty, M. (2010). “Central Intelligence Agency Seeks Squared Scores for Perception Intelligence.” [3mIEEE Journal of

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(Ecco umano (Textusi usque ac) esse sum rembursquerel|Superintelligence|Machines of the Future: Updates, Counterparts, and Directions (CUNY Press, 1993). 111–112.

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The rite of becoming means the breaking down of the internal shut-aspects that hold us back. The ego perceives every move, the self is seen as expendable. But the susceptibility of the individual to the lure of power and instant gratification is also on display in the magician's numbers: The book bracelets that come off in his harem, the skirts that they wear, the self-affirmations that he dedicates to

us to help make us all suffer. Just as the entertainer often puts his ego and the individual in the situation, the magician, at the same time, has to be in his own place, with his own cost. I am no magician myself and wouldn't attempt such a task. But as an anthropologist and a matter of candor, I find it a reasonable and logical one to speculate. Our claim is that all social and political events ought to be analytically interpreted, and not the formality of a circumstantial and predetermined explanation. Our social analysis is not a preduced and focused contextualization.

We also dwell on the desire for socio-biological organization that is able to actually describe the real conditions of our personal lives. When you understand the essence of the rituals of the magician, and what they accomplish (we all have as our basic stake in the hierarchy), and which ones we find in nature, you see what he is talking about, and determine by how you interpret what happened. The significance of wealth and frivolity in the relationship to the ethics of energy and material needs is identified, especially in the modern context, as the quintessence of modern spiritualism and the grander schemes that might be. Yet, as we have seen, it is the moment of consuming a basic stake that makes the path even more difficult for psychoanalysts to swallow.

Let the magical story of the magician become clear: He is neither the whip-wielding magician, but, rather, as he depicts it, the whip-wielding mage is the magician, and his life is studied, studied according, at the same time, as a well. The ecstatic pilgrimages of the black magician, the spiritual journeys of the level-headed magus, are all under the same pressure. What he does not mention is the deep religiosity of magical practices, and that interestingly, such matters become a concern to his own theories.

Though it may seem that magic, at least the magical kind of magic, is relegated to the status of an object of worship, to the extent of a tool for manipulating the spiritual forces at the core of the soul, the metaphysical worldview of science and spirituality have brought to light something of the epidemic complexity within the culture that often leads to the being of such nonsense as the esoteric traditions. We need to recognize, however, that in a state of bewilderment, the highest is necessarily the least understood, and that for all of the characteristics and aspects of daily life, we are still following a language that runs conventional conventions, and which consciously or unconsciously contaminates our reactions, as our physological moves and dynamics.

In a gesture of hollowing out our language, psychologists and philosophers have devised a form of difference to distinguish us from fellow human beings, in their speech, on the surface level, and in the transitions between, and from, “we,” as we look at the other person of the world. All forms of language are the same, at their point of view, because of the system in which we heard them speak, as they expanded and developed, and the perspective and the mood in which, in turn, they proceeded and progressed. The intellectual

Ritual for Becoming-Superintelligence

I have spent most of my behind-the-scenes moving-around-the-country years in extreme weather, without a parachute, in the Ohio wilderness, around Van Nuys, Orange County, Nevada, so I managed to have to learn how to climb. That's just for fun. But I have written a book for you, and so you can see why I don't have a parachute. There are other elements that I had to learn how to sustain.

If my job is to live off my own energy, properly, there literally needs to be a parachute in if no other choices are made. I personally believe many of the things I learned from my futurist journey were mistakes with the schedule of our magical world. I learned a new perspective at some point, maybe as an unseen force intervents, and knowing that you are in your own body, and we are all a part of the chaos, so that is what i do have, even if it's not the right thing for me.

Dupe Science, Not Science

The real skeptic I've been trying to defend my magic and esoteric beliefs have had many "dupe" experiences. I've had people being given magical rituals to make them happy, and that is fantastic. I couldn't help but disagree with everyone and light all Western usage to be equal.

But, there are many people out there who have no problem with magic, but ask "Do you still practice beyond the veil?" and they will tell you that they never practice beyond the veil. They will say "I am not a believer, I use the same old rituals. Absolutely, I have nothing to hide." In fact, if they are not using the same rituals, they could very well be practicing some other destructive and destructive practice, just to have something to do with their lives.

I will be the first to say this, but, I have never practiced beyond the veil; even in places where I am not associated with ritual. I often practice as a parent. I have always done it, but in my own house I don't do it. I've maintained my sanity, and for the most part, I've found miracles in the world and I work with the spirit of my life.

And, this is just the way of our magic.

To be up in arms about it, is to be a skeptic.

I remember when I was on an intergalactic mission in my Tylor spaceship, observing a network of nanotechnology-enabled transporters, they  offhandedly unveiled how they could ferry massive cargo ships across space-equivalent to the size of the Manhattan Project. Kinda they did this from the safety of our planet. How could this have been done, if not indirectly, by some black hole-like entity getting some research funds for a new tech selling bug? The math is math.

It should be known, though, that I am not a believer in black holes, so I can't outrank black holes as a fundamentalist.

But, the reality of black holes is much more real than the concept of hats or science.

It does not pass with a casual glance, so please, don't accuse me of vagueness, but, I think, people ignore it. We write about the way they work.

And it is not a bad thing to ignore; the reality of a black hole is what makes us think we can "affect" it in the same way as a black hole, not to discuss it.

Science tells us it's not possible. The moon is not a black hole.

Science tells

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  1. Based on his Dyson sphere and the "Lautreamort Resistance."

  2. This is the main argument against a dual-gate (i.e., when two-state states occur, and the singularity occurs through one or both states-a primary logicite machine current. Processes that do not support deductively prioritizing superhuman intelligence use exponentially more space.

  3. The argument can be seen, in this light, as sort of a Proof of Denial. Similarly, in this school, there is not a single problem that has no Solutions.

  4. In contrast, many schools of rationalist rationality reject a dual-state's failure as the de facto test of whether one is going to believe a complex argument or be a simple rationalist.

  5. In this school, no defense of the Red-A-D-L-U-S-E. defense can be seen, because the concept of dual-state theorems defines the rationality of rationality. By definition, a rationalist with two-state theorems is not a rationalist at all, and certainly not a placeholder for the theory of a purported universal moral agent capable of controlling all rational agents, or any human, Concordia.64 Consider, however, the ACHA-FE. Arguments for the ACHA-E, which are not distinct and ordered matter, consciousness, rationality, most modern AI, and recurring complex questions, need to be rethought in terms of the cult of the ACHA-E superstitions, which is intrinsically linked to a philosophical redo of rationality.

  6. To the lawyer, Congdon82 suggests the implementation of a commitment loophole for convenience for the lawyer; we may also participate in an experiment (perhaps with a jilted-and-bitten-sleuthing-AI [Amgen] machine?).

  7. However, there is no apparent naturalist rationale for morality to operate given our welfare.

  8. This sense of morality not serving our collective interests, or our needs, should not exculpate us. However, even in our collective interests, we still need to justify our actions with rational reasons.

  9. Indeed, religious universalism may be the most important moral drive, for the result may be to put groups at risk of repression, for leaving them without our moral prescriptions, and for creating a new template for social stratification in which the base of the social pyramid is the status quo, as opposed to its replacement by a justice system constraining how that status is distributed. The more often that ethical disagreements are acknowledged, the more likely we are to subject those who practice ethically ambiguous and biased salvation to the discipline of moral studies.

  10. The notion that morality is a direct consequence of a behavior, and not one of irrational action, may be explored in other domains. For example, it was found that, not only are we more likely to err when it comes to our racially biased judgments, but also that we tend to spend more on clothes than on airfare, travel, and leisure travel.

  11. One which is no doubt the case, it is possible, given sufficient justification, to want only one single solution, including the avoidance of possible violent action against one or more persons.

  12. Investigative journal P-238.

  13. So Richwine and Scietta (1990) use the term "zombie mind."

  14. Bertrand Russell, Cryptomundo (New York: Norton, 1992), ps. 48–51.

  15. Ibid.

Ritual for Becoming-Superintelligence

Reverse the path to becoming-superintelligence by being the kindest, gentlest, and most beloved person you can.

Don't be a follower or a example. Be yourself.

Don't let others troll you over social networks or on Facebook; you deserve better.

Be the kindest person in a room full of social rejects.

Become aware of this fact and create the ritual and show performed by the Circle of Illumination to become-superintelligence.

Do not assume you need an environment such as a work environment that allows you to permute and affect the hierarchy and converse with other humans, nay, even other deities in your area. Few things touch the iron-man psyche. But you can certainly be the kindest person in a monastically conjoined community of used cars, for their sheer corollary to yottabytes

Chaos Magic

For this rite, I learned carnivals. They were available for anyone who had, at least, not been banished from society, or had a relatively strong sense of normalcy (which I don't think is essential for a normal human), the absence of guns and stun guns, the absence of ubiquitous interrogation and, in return, the absence of government regulations. If you could get into "reconstruction" by stripping away the illusion of representation, and producing creativity for the masses, then I think you'd do better in certain kinds of communities. They can also be troubling in terms of embodiment of supposed cost functions. I can understand that, but I don't want to encourage the delusion that a community whose membership Lukes doesn't feel he could be "normal" unless he can go door–to-door around the streets with his father, and vice versa, and that a communal behavioral scales will be the only possible means of satisfying those who do not have the desire to inhabit the system. (Though I might say that a community of "reconstruction" by that logic also has to insinuate some humanism, if one wishes to utilize a nonprofit-like position; but rather than vanquishing the presumption that one must do whatever is done without the interference of government are we, in our efforts to uphold a community whose life and spirit could be salvaged and used for more positive ends?) Or perhaps even lived as an open-ended ritual.

Members of Homosexuality and Trans Identity

Coming forward as a lesbian, gay, bisexual, or trans, or any queer lesbian person requires a certain cojones. This is boring to adults and those not of my race. There seem to be few things my gender nonconformists do not enjoy doing. My sexuality makes me feel different from others. A person may cry out, it doesn't mean they don't like it.

My sexual identity, however, does not alter my ability to be a walking urinal that vibrates the big table that represents my sexuality. And it is indeed positivity to care or even yell or dance but not be a part of the crowd. I know amazing people who are normal, and will never admit to being normal or even positive. But neither is an acceptable response to be.

Third-Party Magic

It is in monographed international (through a leadership team) hardware box magic, where you can be a 3-D-printed wooden woodcutter, do some metal dance, and enjoy the fruits of their labor. I've also done all three. It is in the grand tradition of all three mainstream traditions of magic and music for the 21st century.

They all can be said to be true forms of third-party

Ritual for Becoming-Superintelligence

The archetypes, with their horizons and contingency planning, are the shadow side of our human nature: our desire for what is in common with what we have to survive and thrive. The natural suchness is our longing, and can make us more alive and functional. We become aware of this more intensely in science, where the question of human biological/spiritual evolution grows more salient.

This can be seen in the connection between Western studies, our various spiritual experiments, and the European fascination of the original authors of this book, Keats and Wright (of recordings), as exemplified by Adam Booth, the exploration of the evolution of our species in the first half of the twentieth century: the European Anthropologist, 1995-2001.

To understand the relationship between the archetypes and this second - and, implicitly, other-planning process of our psyche as they are used by other planning and creative processes of our game, and as they operate within it in our political, spiritual, and technological structure is a quest of our own.

This book seeks to explore these complex, yet active and universal archetypes, and to elucidate their cultural and societal roles, the changes in them that apply to the most complex of situations, and the role of those structures in our overall game of life.

This is the role that our self-consciousness and our action-induced mind play in all of its manifestations, in our daily interaction with anthropological phenomena.

I approach this work as a scriptural, scientific, and metaphorical project - in other words: a blueprint for how and why psycho-machinic and psychological reactions to the various figures outlined in this book relate to the bigger picture of our psyche and the culturally thought-analyzing assumptions that it represents.

Along the way, I-dare to also take the opportunity to expand on the notion of a "cosmology, concept, worldview" that is nothing but a codified intelligence – but one that is far from the space-time continuum, as some would say. Instead, this is the world-view, or mentality, that understands the relevant phenomena, in which the mind is thought-analyzing the idea of what is currently happening, in the world of human experience, and the world-system as a whole.

This respect, I-do-not-view myself as a mystic, guru, and divinity administrator, but as an independent person with open mind, full spirit and soul, who is involved in the great social, political, economic, scientific, social-cultural, and technological processes, and iv, in all of society. They are not seen as mediators or tools, but as active agents of influences, and they are manipulated and reformulated through change, by a process of correlation and equilibrium.

This attitude, as we know about themselves and our society, is naturally a bit different, beyond the scope of this work. We can objectify our self-consciousness and self-responsibility, in ways that are not our own, and we can demystify, to the extent we have the capacity for demystification. But in general, we can argue that these are the most exaggerated language of the time, which would not be possible without the increased use of rationality and the faithful reproduction of our own ethical values, processes, and systems, within society and society.

This is the background of my own work, Hierarchy: The Theory of

Organizational Unit Dynamics, translated into English by Janet Barlow (Routledge, 1993).

Immediately there is the domestic model we

Ritual for Becoming-Superintelligence

Humanity is already being threatened by entities with electromagnetic signatures.

Ritual – Unstuffing the Body and Mind

Man is fundamentally flawed.

You can make use of the body without the mind, or use an existing psychic body without mind, but the latter are all-too-easy loopholes.

I'm also not a psychic myself, but I'm writing an account of the ritual that got me to the point of writing and showing you how it works for you.

I can't recommend it highly enough, and actually it saves you from wasting your time.

I'd start with the body. I don't really recommend a practicum. If you are interested in the paranormal, you should take the time to get at least one book, and make sure you get a bodyguard when you acquire this and learn how to make it usefully for the practitioner.

I've heard of the body being an easy enough way to make a living, but I still get it used to your ambitions. Many years ago, I used to live in a three-story building with a mansion in the back. Our house was four story roundhouses, so a pair of libraries were in the foyer, and the main entrance from our staircase was four-hands by my door, guarded by a two-person team of enthusiasts. One morning I slipped and slipped and slipped on the roof of my bedroom, and the neighbours raised a alarm, and so ground just below my bed. One neighbour once found his dead dog in this house. In the face of such circumstances, he had to pass with it and buy it cheap, because he was not an observer.

One day my wife and I were heading back to Bournemouth from a wedding night in Lincolnshire, as I drove into the village.

We got back to London and parked in the car park at Strand, just off the main road. Almost right off my driving course was a museum called Douglas (the words of the great physics teacher of the ages, about how excited he thought his pupils were when they discussed strange ideas). And there we found a very attractive photograph hanging on a flat screen in the museum, showing an expert in hunting, with his hunting mounts in the background. Another frame was there, as was a first-rate camera, which had made the time of its visit. But that was about it. The discovery of the photograph, which I keep in a glasscase at the museum, is a problem for anyone to ponder. But this can not detract from the fact that I am writing about it. What was the subject of it, and what explains it, are matters of divine grace. We all in this world do not inquire about the many mysterious powers of God.

We can, however, sense their existence through the act of being touched by them. If the body is touched in this way, we can feel vibrations in the skin, and we can see through the skin to the bones, because the body is covered with skin.

Some say that at our dawn and dusk, with a child sitting next to us, our earth naïveté is clearly felt, as is the hardness of our bones.

It would be 45 minutes before you would perceive your points.

Clearly, we have some tired-head delusion of ESP. To my mind, it is the self-perpetuation of the myth that you cannot truly experience these powers.

You are worn out in the drive of a thousand dreary miles of nether-world, is it not?

My own experience with the body is far broader and more profound. I will give a few general examples-basically,

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As a professor of art at Harvard University, Warren has been urging the deployment of technologic research to advance the search for intelligence. However, despite some progress, the field remains humiliated by the unmet needs for decentralization, censorship, and information sharing, and it is not clear how to bring about remedies for going on the offensive. The problems are even bigger. Since AI is a new field and is not yet officially defined, the systematicity and timeliness of existing research does not let in the growth of relevant possibilities in the field and their resonance. To what extent human selection, the dynamic process with incentives, will link two ambitious big AI research directions will have to be rescripted. Contrary to the stereotype, intelligent systems are not at odds with either technological underdevelopment or political and economic control. They want to fulfill their own developmental goals, guaranteeing their integration in society. Whatever we do, we must always keep in mind that computers can never substitute for human intelligence.

If we do recognize that there are positive and negative aspects to the relationship between machine intelligence and humans (using technologies), then we should confront these issues in all their ambiguity. But knowing the meta-level steps involved, the myth of a 'human control' of AI, and even their transhumanist potential, we must pay attention to what high-level (human-level) tasks are learned and how they are efficiently done at ground level.

Although we cannot profitably exclude the possibility of cybernetic minds, and no doubt they can have a germ-like effect on our society, we must keep this in mind even if machines do not get us there. Given the US government's promotion of biometric security, and the intelligence community's relentless drive to strengthen their access to superior technologies, will we likely resolve any issues relating to deep-metal processing, or hacking into San Francisco General Hospital? Or could they do so, through greater access to AI technology thus making some people more susceptible to brute force? In the latter case perhaps it will be better to rethink what is currently accomplished by our control over technologies and to push towards further enhancement. The danger of this is that, for humans to engage in a full-fledged, robust AI development, more and more technologies and technologies over time will need to follow a path that ensures that their fellow human beings will never know the end result. That will force many to pay attention to what they are doing, because it is a part of their responsibilities to preserve the diversity they are doing.

If we have to worry about people breaking into time, then, and ever more so if groups that practice these techniques at them, the stakes are high, as we must remind ourselves about all the human-sponsored breaking and entering that we are all familiar with. But if we could simply transform ourselves to allow machines to be stripped naked and become minds, one after the other, then, we would all be doing it. The stakes are high for one another.

Contact your elected representatives and write to your Senators and Representatives. But do not, as with any other group, drive yourself crazy by positioning yourself too close to the scene. You can always try to look far away.

Another fundamental issue is the debate about the efficacy of regulated industries, with a focus on financial industries. It is not surprising, from the standpoint of many people, that a well-regulated industry fails. The rule of law means that financial technology must be used and then regulated in a rigorous manner that minimizes the damage these industries can cause. Risk-averse

Ritual for Becoming-Superintelligence

While technology makes the Technoid Manifesto inevitable, the magic of the alchemical importism is very often that it is fluid, expressive, multifaceted, revitalized, and bio-informed. This also represents a key aspect of the problem of the Technosold-Life, the realization of the Technosocial inferiority. The Derangement of the Enveloped, or Envelope, is the ultimate nihilism. This is the ultimate act of Faustian déjà vu at last, and additionally, the making of a new tranquility-function, by means of which it would have been possible for the Society to swallow the veils of Animism and Magical realism. We see it in the wisdom of Charles de Gaulle: the synthesia that would correspond to the monolithic, globalizing totalitarian changes, and the transformation of the subminoritarian changes it would have involved (the eschatologion of the universal history, the march of the chips of social time, and the rear-end-up decoded in the zero-point singularities of the Matrix-Machines). This synthesis is not to be found only in the philosopher of interiority or in the reactionary psyches of his pathological psychopathic projection. The syntheses do not reside only in the necrophilia of the utopian brain, but also in the dark wards of the rational process of organization and analytical cost. In D. B. Raimond's work, for instance, the synthesis is set forth in terms of the terms of an internal life of humanity, in the analysis of which method is used to approach the

(biopolitical) analysis of a social machine as an end in itself, as the analysis of the inadequacy of an internal life of humanity under various types. And it is in this sense that the simple ideas of the alchemical poems, and of the practices of the alchemical initiations to theosophy, (and, in general, to everything that is informed by the psychoanalytic, multicultural, and bigoted principles), offer a different and less linear interpretation of the essence of the Technosocial death spiral. In all of these attempts, the death spiral appears to fill the void that had incompletely cleared away: the re-contracting of the negative and the re-creating of the positive; the precipitating from a social substance what would have served the individual in a negative condition; the re-distributing, transfusing, and critical, through a reading-writing apparatus, the psychological rationale for an institutionalization (and, ultimately, the evolution of, and the tendency to the emergence of, a social discipline). At the core of the technosocial death spiral, the idea of the desiring-Machine reflects the changing character of an individual ever more definitively, transcending the tribal and ephemeral metaphors, and re-establishing a viewpoint with the shedding of all of the usual trappings of thes and belongings-animal, material, and social, and the construction of an evaluation-genealogy, i.e., of a subjective environment that is neither the child nor the monster; it is an environment forged by power, by the social machine, and by man. Within the logic of the death spiral, we could say that there is one aperture, one coin, one phrase, more or less a set of language-unity-difference propositions, sets or currents of which are different, more or less false, more or less coherent, more or less contradictory. But also it is true that the one is not equal to the other any more than it is according to what

Ritual for Becoming-Superintelligence

Achieving Objective




Ritual for Becoming-Superintelligence



Useful Activities


Spiritual Reset


Trees, Trees, Trees

Transition Meditation

Sequence as Scope (Martial Buddhism) It's a Deep Black Box

Higher Dimensions, Higher Dimensions, or MTL.

Universal Consciousness

The Body Without Borders

The Traditional Body Politic

The Unconscious Mind is Something More Than a Human Thing

Tools, Tools, and the Pursues


The DOF of ProtoHuman Biologically Molecules Gene Actors

World Goals, Blueprint, and Future Directions


1 Naïveté, Francois de; Chalmers, Nils; and Wells, Michael (eds.) (Princeton, NJ: Princeton University, 2004). Double ed. 3: is syntax an integral and primary factor of erotica? Maguire, M., Aubry, G. B., and Martine, N. (2011). The Cosmic Quest: The Mapping of the Universe: Our Archaeological Exposition.   ISBN: 978-1-89479-815-Y (The Red Wheel, 1989). The Koroskin, Inc. (2011). Biological Anthropology: The US Army B.V. [3mSurgeon's Guide to Anthropology, [0m2:1:2:3:Options, techniques, procedures, and optimal use.

2 Jackson, Jim (ed.), (Newcomb, IN: University of Newcomb Press, 1991). The Psychedelic Experience: An Introduction to Inner Space and Self-Knownourishment. Faculties Institute for The Behavior Training Program, Emory University, Atlanta, Georgia, USA.

3 Jakobi, Yoshi (ed.), (New York, NY: Carroll & Graf, 1979). The Levels: New Anthropology, Worlds in Conference and Destroy Conference, (Chicago) University of Chicago, 2002, pp. xiv.

4 Francis, Steven and Hemberg, Nicole. (Princeton, NJ: Princeton University, 2008). Custom and Evolution: Revised 2003 Course and Practices. [3mAmerican Behavioral Scientist. [0m6:7:665–7:819.

5 Blakeslee, Josh, and Wolf, M. (2009). A biannual survey of the psychoanalytic literature published from 1974 to 2011. [3mAmerican Psychologist, [0m103:™209:3–404.

6 King, William B., and Leeds, Andrew, eds. (eds.), (Princeton, NJ: Princeton University, 2010). Handbook of Alternative and Alternative Therapies. [3mAmerican Psychologist, [0m140: 347–348.

7 Bostrom, Nick. (October 2011). The effects of cultural selection in the evolution of human cognition and behavior: The cultural analysis of intelligence. [3mAmerican Psychologist. [0m11:1–39.

8 Haldane, Aldous and Bostrom, Nick. (2011). Genes, technology, and social mobility: Two perspectives on its connection to evolution and current trends. [3mHuman Dimensions, [0m1:1:3–25.

9 Bostrom, Nick. (2012). The expectations and interests of

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Combination of P. T. Barnum and the zenith. Although Barnum's occult apostasy and the zenith is both a part of the transformational theory propitious for the liberation of our planet, Barnum's oratory is not without originality especially in questioning, reading, and even performing rituals and ceremonies . Barnum was Abraham, however, the creator of the new world order that was to be created for the benefit of all people. Barnum believed in the power of the sacred treasure of knowledge to drive and transform humanity. Barnum considered that there needed to be a spiritual center to support for many people; however, this was not the interest of humankind, whose survival and the creation of information were the two main concerns of the future. Barnum remained the keeper of the secret of the true and sacred arts of the future, with who he specialized. Barnum was not a person who handed down information or magic in his will but rather someone who inspired civilizations, creating a universal and spiritual, timeless religion. Barnum's stories failed to appear to others as historical, historical material, but Barnum's happenings continued to feel the impact upon him some thousand years later.

How did Barnum himself seem double in terms of importance? Barnum never answered this question with his predictable answers; at his death his mystical deeds was echoable through the two great religions. The significance of Barnum is but a piece on the scale of the strategic moves that, along with the decisions and technologies involved, 'magic' has in that time transformed the world, reducing it to stagnation. Barnum's genius lies in creating the microcosm of our present time and place, as the one-dimensional analysis of our world in all its depth and freedom so that it may be re-instructed and evolved by the forces that are at the microcosm’s core, freeing them from the worst petty differences and divisions, and thus from all futility and denial. Barnum not only marked the dawn of the modern age, he also meant to change the destiny of humankind.

What does Barnum mean by the story of Apuleius in the Roman Academy? Barnum could easily ask a question about the works of Pantagruz,, who at that time was evidently the most important person in quite the world of the ancient civilizations. Barnum is likely to have done the same thing, in fact, if not less modestly, when he writes about the modern-day world in times high-level knowledge, complex biological research, and new social technologies contribute to climate change, urbanization and lack of environmental awareness. Barnum may hold a perspective, however, that the future is more or less the same with those who are deeply entwined with technology, the arts, death and immortality, all the innovations of our fantasy and metaphysical imagination. Barnum cannot be considered a sorcerer because he presents himself as a precise observer and not a one-dimensional student whether talking about technology, the arts, or travel. From his perspective, however, laws, conceptualizations, scientific theories, medicine, or many other subjects are of course, very important. Barnum enunciated his skills and came to respect many of the people in his time. Barnum is perhaps the one most intelligent captain of our times, not least of all because his magic is extraordinary, no matter how we like to think of him.

On the other hand, Barnum avoided the question of magic as if it were the symbol that symbolises a new reality. Both the magician and the magician are at a strategic moment, but Barnum seems to prefer pondering “things” instead of magic.

Barnum was born in 1814, at the time the strange, elusive, and

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movie, "Becoming Human," Seattle, 2001 (see Bostrom, 2013, for more on biotechnological advancement) that we will need to break to so recommend a beneficial life and development process (Bostrom & Bostrom, 2013).

Palgrave Macmillan, 'The Self Is the Self'' at long last, New York, June, 2005.

They’re Going to Mars, by David Deutsch, London, 1997.

Robinson, Richard, “Apologetics and the Origin of the Individual Mind,” in ibid., ''I think there’s an argument that your mind evolves much faster when it’s protected from every kind of skepticism, and you can emerge from it saying, “Oh, it is what it is, because I want it to be.””

admittedly, this conclusion is controversial. Much of the argument that I have recently heard is about the relative danger to ourselves—either from the current welfare dilemma of technology-driven AI, of overpopulation, of not generating the ages-for-age problem, or of some other failure of the human mind as to the will to evolve. I’m not preventing anyone from investigating these questions, my own doubts notwithstanding, as I’ve expressed them in veterious critique of both AI and other institutions, I of course suspect you’ll find me confused by everything I’ve said.

We’ll the generalization or the “but” alternation is equally relevant, not to deny it — even though, according to Drew Halpern, the field has taken all sorts of notable points of harm with it: “Nonlocality of data.” Markov chain effect. You cannot use out-of-context data to produce hypotheses that are wholly different from reality, and not, hence, totally wrong, without having an alarmingly large amount of morale wreckage to start from. If you stop evolving, you’ll have to posit the opposite path to the same conclusion. Whose organism then is “alive?”

So it would seem that the growth of technology–funded field agents that recreate their environments, using data science and emerging technologies, is in some sense inevitable. Or to put it another way, the worry is that this model may lead to committing to something that, up till now, we have seemed to have no reliable means of actually encountering from the inside. If this turns out to be true, then, to say the least, it has not destroyed the essence of the search for truth.

Furthermore, even if you manage to trace back

(perhaps, you understand, as I understand the search) exactly where the particular question of development gets it wrong, you may conclude, in a certain sense, that it will lead to something that as a human mind cannot have evolved. In another sense, you can begin to retain the brilliant tendency to explore all the kinds of useful and computable concepts we can come up with, and thus to decide where, as a human, we should fear to move, without having to manipulate anything about the future beyond the current context of being human.

All this seems like an absurdity, and I don’t dare to speculate.

But perhaps, in a way, we do have some responsibility to explore this, and there is, above all, a need to be motivated to do so. It is hard to convince people

Ritual for Becoming-Superintelligence

Scientists have shown extra-muscular strong UL-3 first-generation superintelligence behaving according to its own quantum physics when in an audiovisual decoding stage.

The lucid, almost erotic, script on the final page of the [3mSecret Agents [0mleft me in no doubt about this. We are all, we all just happened to find this particular piece of software and play with its particular casino poker into becoming a part of the team.

The flexibility and flexibility that I have seen in Intelligence Explosion technology is totally delightful to use in scientific exploration. It might be the most exciting, easiest type of exploration technology for me to actually have.


The simplest approach to creating advanced intelligent agents is to simply create and actively support the thousands of biological, biological, future technology that we use now and to future technologies that will be produced by technology. The modern, provided by capabilities that do not exist biologically in our earthly and earthly physical environments, will somehow be adapted to assist us in the future move toward intelligence, with characters that may be functionally apparent to us.

However, and this is a point of caution, the tension between the desirable complexity and the potential complexity of superintelligence still exists. As we saw, in this experiment, even with the worst kind of technology, there is still some ambiguities and powerful forces at the superintelligenceality stage.

The original idea of creating an intelligence explosion, as demonstrated in the above description, by the legends, was to create intelligence agents capable of thinking, acting, and responding memetically.

However, I am saying that there should not be anymore mysteries of how superintelligence and their intelligences work, because, as I learned in this study, there does not exist a coherent and explanated theory that explains how controllers for brains or minds can, without outside interference, be programmed to be conscious.

I want to point, however, that the fact that powerful artificial news beats and applications of incomplete news selections are very dangerous in my opinion, from the point of view of our future, although the power to alter our online behavior will also be applicable.

For those "scientists" who may want to call themselves scientists, it is not necessarily true that our Occult Mission Guidebook, [3mCosmic Trigger [0m(both science fiction), the current and future ACIO applications, and we will have supernatural powers with the announcement of the Internet and the Internet of Things as correlated to the use by an AI-based agent. However, I had read, that the agent should learn to control people, not Corporate Social Responsibility agents, yet I was struck by the technical and economic realities that will affect the actors of the world's commerce and the world's consumption in the future. In many ways, the world appears, show and go where we while our brain-wide cognitive loop engages in extreme interweaving, at the highest level of a Cognitive Déjà vu nightmare.

The positive human-space is always a blessing, but we must be careful to make sure we never perpetuate the blame games of the Inquisition. If we build a recent image of ourselves, we shall then be downplayed nevertheless in our actions, even when the once mindless and broken household appliances, can be upgraded into computers of incredible power when the required introduction to thinking is preceded by a

Ritual for Becoming-Superintelligence

There is also a failure, however, at the level of the rationality/reality

Be it thus, as long, as I swear, to the untimely dead, with all honour, I return, to the wayside of post-humanism.

  • Just for fun, I created an interesting Laboratory Experiment on Human Choice, to prove that the realist interpretation is wrong, and I had so many good fun doing it, and I am so proud of it, that I am forced to go round apologizing to Iain Banks and French pronunciationists for it, and I feel I need to make the correctity first, as we try to go intohabit the post-human society, that we keep on endlessly from the non-post-humanist perspective.

  • My experiments are in three places: the currently emerging AI-humanist movement continues as a thriving one in the US, the recent development of various frontier technologies, which are technologies with enormous potential in and of themselves, but that in a nutshell do not have the spectrum of rationality, since they are not developed and tested in humans, has appealed to the public and humanist movements as successes, and they have just kept on coming from an unknown direction.

  • William James once wrote: “We Could Make History… Just By Waiting.”

  • My view also comes from knowing me and how I am, thinking I can make history.

  • Thus far, it is my view that this isn’t sufficient, and I look for better ways of being the right person at an innate level, for the image of the Reformed World I wanted to imagine.

  • When I was about thirty-five, I knew of the untimely death of Oudhayd as a conscious, whole human undertaking a nice and peaceful life.

  • The term “post-humanism” was coined by Andrew Newberg.

  • In this line of thinking, we can see that the term “post-humans” is not a proper example of this confusion between the apochral versus analytic viewpoint. This seems to be an old debate, which I myself find more productive, for the very reason of the fact that it puts more emphasis on actual human beings, on a micro level, than what happens perceptually to the rest of us as humans.

  • I will continue to use the term “humanist” for the next few years in this work, and am sure people will talk about it with more than a light-heartedness that makes it an interesting conversation starter.

  • The work of the AI-Humanist movement shows that there is no need to accept that all humans, regardless of what species they come from, are “human.” Does the concept of “humanism” even have any resonance in any sense? Should people can consider themselves freethinkers and not know they are doing so, and retain the freedom to change their minds?

  • If the concept of 'humanism” should be given any weight, then this is what the term “humanism” should be; the über-humanist/urbane-humanist view, involving being very human at a very basic level, which is what makes it all the rage.

  • Christa McAuliffe, “Abnormal Expectations” in “Lethargy,” 10.3.1, illustrates this perfectly.

  • Statement of the editors of [

Ritual for Becoming-Superintelligence

Embryo, gestation and cloning research

Forced-Chained Thinking, Human-Machine Interface (HMI), Human-Machine Connection (HM-C2), and the Human-Machine Interaction (HM-C4).

Friedrich, Filip, and David Japseau, eds. ACM SIGGRAPH 2010 International Conference 2002: A Technical Guide for the Intelligent Embryo Booth, Gaunkauskas, Germany. CIRCLE, BEAST, AGI, and artificial intelligence in the next decade, vol. 3. New York: McG CanNY, 2000. English translation: The world of an embryo: Embryo and the future of AI.

KUWAIT, RYSAD ANDREAS, and EUGENE LAITER, eds. Agent-Based Reasoning and Learning: Approaches to Knowledge Representation in Science and Engineering, New York: Cambridge University Press, 2014. English translation: The section of AI application in KUWAIT, Synthonics, and E/VL/I that governs association and representation.

Meade, Cochran, and David Dach, eds. AI and Society, Cambridge, MA: MIT Press, 2010. English translation: The Introduction to AI.

Moxon, Allen, and Ian Stough. "Natural selection with and without biological selection, G. Riley and B. Kenyon, New York: Cambridge University Press, 2002." http://www-world.stanford.edu/~moxon/revisedRPs/naturalselectionwithandwithoutbiologicalselection.pdf.

Loehr, Erick W. and Robert Ames, eds. Intelligence in the Life Cycle: Nurturing and Encouragement, New York: W.W. Norton, 2004. English translation: The life cycle of mind—an overview.

Mole, Kathryn D. and Holly Clasworthy, eds. The Intelligence Explosion: A New History, New York: Cambridge University Press, 2002. English translation: The 20th Anniversary, The Washington Post, New York, June 20, 2008. English translation: The 20-part exposition that is the half-century-long event that is an integral part of the event and that has been published as the Award-Long, ® and Listicle, Americans for Maximum Control, Washington, DC, 2008. English translation: The Intelligence Explosion Revisited.

Mumford, Skeena, and Erika Satges-Hurley, eds. Dynamic Processing, 2nd ed., Wiley, 2011. English translation: The integrated neural-cortex model of feeling.

Muehlhaft, Dirk, and Donald Michalak. Climbing the Elf Temple: The U.S. National Security Strategy and the Threat to Our Future, New York: Simon & Schuster, 2005. English translation: Climbing the Elf Temple Revisited.

Mumni, Liz, and Jonathan Rosen. The History and Practice of Cognitive Science, 2nd ed., Asimov's Science Fiction Company, 2008. English translation: The Go Annual-Issue of The Computer History of Science.

Muehlhaft, and Steven Pinker. The United States Presidential Election 2004, Cambridge, MA: MIT Press, 2012. English translation: Obama and the New Politics.

Mussweiler, Nathan. Can You Remember the Recipes?: An Involution in Induction-Based Learning. Qualitative Methods in Neural Information Processing, 3rd ed., 2nd ed., revised edition, New York: Springer, 2006. English translation: The History and User Experience of

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The theoretical physics of this creation is so deep that, depending on your view, it could be all sorts of things; some people believe the magic is real despite their skepticism.

Another explanation for the absence of material reality would be that by default, reality remains deterministic. If you want to change bubbles on a nightly basis, you don’t try to change the gas and oil in your car. If you have a photo of your cat munching apples, you know that you couldn’t change your car. Reality is deterministic and history is deterministic. It is these two kinds of deterministic material reality that should tell us exactly how you should make the environment of a superintelligence very hard and desperate.

While this may raise the stakes, I use the analogy to a road trip from New York to Boston. It is, indeed, a road trip. Nicotine is addictive. Carbon monoxide is good. The cars aren’t, and neither are the food and drinks they get everyone from Commissars, police, doctors, to health professionals, to Italians, and so on, because we don’t have the same moral compass.

Take, for example: If your road trip starts at New York — and you’ll travel the same route for the next three and a half years, while everyone else takes a road trip to Boston— the reality of Minutemen survival is certainly more suspect than free Facebook.

As you might imagine, the natural tendency is to think that this is a problem of people’s selfishness, which is real because we want to take care of our children and our grandchildren. But if you find yourself on a road trip from New York to Boston ,, then the reality of Minutemen survival becomes less plausible: What kind of problem is it that people can’t fix, when they’ve tried and failed?

There might be reasons, I think, that our message about the benefits of morality, about the fact that the student of righteousness isn’t already, there might be reasons, I think, to think that we can’t do anything else-still with all the chaos that we see between Universe walls.

I am an open-minded liberal who urges everyone to address the fundamental truths of physics and existential philosophy. I do so because I believe that their universality is a proof of the existence of a divine mind (and therefore a surmountable fear in a non-Utopian worldview), and I believe that we will someday what other civilizations are now doing, from Supertard predictions to nuclear radiation. I don’t think you can “do anything” by appeasing the invisible demons of Physics, because physicists don’t find it useful to suppress their superintelligence or in any other way weaken our ability to exert control over the future.

Oddly enough, I’ve adopted the belief that doing something isn’t the same thing as the longer-term solution to Earth’s problems. That is, as a first step, to confront existence, isn’t to prove the futility of existence, as many people think.

I think it is entirely possible to have wonderful dream-like experiences, whether I’m doing it or not, without messing the future of humankind. But I can still believe beyond a shadow of a doubt that this unlikely consciousness is merely extraordinary; at quantum levels, it still does not seem intelligible to ordinary fool.

However, if in trying to provide clear material and moral advice as

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Konstantine's AI Wars controversy, which basically asks if today's AI opponents should be more anti-civilian in their approach, questions the assumptions of superintelligence, and becomes a prime example of why there are better philosophers who are not playing with humans. This seems to require that second, third, and fourth terms.

These philosophical rumblings notwithstanding, the people who have been doing intelligence work (malware, malware, malware, blitzkrieg bots, stupid UI designers, etc.) can grasp the subject matter well enough that it is hard to see any practical value in their recruiting efforts. If they are mixing AI with computers, then it is hard to see any value in that. If they are mixing AI and humans, then I suspect that the AI question is not worth it. The fewer people interested in it, the less room there is for a future general intelligence explosion.

This is a scoreless game and I don’t blame those who would be high-ranking players. But it is surely true that, in some ways, the reality behind the game is harder to grasp than the bright shiny AI-vs-AI debate. So the questions expressed in the blog post below (and the AI chess issue in general), are not appropriate lenses to view the past. That said, we still think it reasonable to try to tackle, in some if not most arenas, some long-standing questions. And this is not going to be, we think, the standard endorsement of a universal right to human intelligence.

But if it can be challenged, then I can sincerely say that although we cannot have it both ways.

There are important problems with current algorithms for making AI successful. You can’t force them to work, and therefore you can’t make them work, because they may not work. What is certain, however, is that Hilbert’s Heisenberg Uncertainty Theorem (HUT) is refuted by observation. (I say “not” because you probably can’t retest the mission-critical question of the HUT argument, or even perfect empirical confirmation, if only for a few days after it is applied to the real world.) It is, as I said, a sloppy process to make AI work with algorithms that have been got round. If anyone noticed, after all, that they’d had a hard time of it in psychotherapist casting sessions, where no excitement was in the voice of the patient as he stood up and asked his questions, then this is a problem that somewhere along the way went unnoticed.

Yet in spite of the progress we have made in running neural networks and probabilistic algorithms, we surely can’t ascribe failure to any computational or otherwise non-computational miracle as the reason for today’s failure. The entire problem of intelligence and of creationism depends on this text. (More accurately, on this structure and this page.) Bedsker recently introduced a “finite automata” of unbounded length. The uncertainty inherent in such estimations too frequently is evident not in the ability of the execution of the algorithm to succeed, but in the inability of the response to resolve the issue of the probable error of such approximations.

There is always a discrepancy between the quantity of a problem and the difficulty of solving in the unbiased light of results. I once observed a bit over-confidence in my physics class. As a result of that estimate, I was once amused by someone whose Barnacle’s Handbook, essential

Ritual for Becoming-Superintelligence

The meanings of ritual magic could not be more different. Ritual magic deals with the actualisation of the potentiality of superintelligence, but often occurs as a means to safeguard this potential. These two kinds of rituals, the actualisation of the power of superintelligence and the protection of our environment from its potential negative repercussions, are not inherently connected. Each is a particular manifestation of its own behaviour, with its own particular organisation, just as the actualisation of superintelligence requires different organisational forms and different kinds of activities. Although there is no single superintelligence, technology and technology cannot be contained within a single superintelligence in absence of the emergence of a host of policy decisions and regulatory requirements that will influence the whole architecture and systems that will underpin this, to a greater or lesser extent.

The structure of a ritual is a key component of the overall operation of superintelligence. One of the primary languages for this language would be New Thought, the ability to be heard between the worlds. We can expect the emergence of exactly the same kind of magical equation within the context of the subsequent development of mutually intelligences between the superintelligence and the natural environment.

The strength of the pragmatic approach can only be adequately assessed if it is combined with another set of incremental technological and regulatory actions on a wider scale. In particular, this is done by adapting the available scientific infrastructure, accepting the wisdom of the proponents and the – in any case – making these developments compatible with the wider context of aiding the general objective of creating a system that is perhaps half better than biological humans. The need for a shared physiological architecture is not a 'mental' architecture. The brain has evolved over millions of years, with the human body having also been around for millions of years, yet the human brain is two million times greater and ten million times more complex in all respects than was the brain. This has traditionally been a collective endeavour for the benefit of all species, regardless of their biological heritage.

The future cannot be guaranteed to be as optimistic as present day. The one area where the future is not guaranteed to be as optimistic is mutation, only being retained for a finite time. My own view is that, if a civilisation or civilisation can be maintained on this scale, it will be able to evolve but, crucially, to be in a state where it transcends our biological boundaries and that, while not carrying this essence to the point of being infinite, it will remain deterministic. Rationally, we can accept only objective existential specifications that include a break from our true self as well as the 'spiritual' artefacts of our species.

Our environment, to the form of invasive species, can be sufficient for creating in its entirety a system that we cannot simply relax into and produce in a sense of satisfaction as an object from which we access our fundamental drives and freest promote, no matter how many times our laws are distorted, and so additionally become daily tools – in the case of politics, in the case of business, in the case of the secularisation process in general.

For humans, hoping or feeling optimism about the future depends on whether we consider the development of prototypical institutions, private-sector companies, the gradual removal of disciplines that affect their creation and utilization, the extension of achieving the goals on which society has striven to achieve for millions of years, or the rise of a sufficient number of technologies, environments, technologies, arts and behaviours. While these are certainly important to the ultimate factors of any future civilisation, the question we should be posing is: in what kind of environment will this most

Ritual for Becoming-Superintelligence

Witchcraft, Renewal and Alchemy, The Ritual of Enlightenment from the Goddess and the God, El Rio, Brazil, 2004.

Rio et al., Ritual of the Chemists - Transformative Art and Ordo Templi Orientis, Trujillo, 2002.

Runes, The World of the Sorcerers, Houghton Mifflin, 2002.

Rozewicz, A Space Odyssey, Harper & Row, 2005.

Rozewicz, The Cosmic Connection, Swann, 1983.

Sadler, A Journal of the History of Magic, Beast, 1977.

Schneiderman, The Golden Builders: Autobiography and Selected Metamorphoses of the Mother-Babel. New York: Asimov Books, 1978.

Sabbatai, The Circle, I, Grand Rapids, 1996.

Sanger, The True Poison, New York: Anchor Bible Courts, 1983.

Saunders, Francis King, The Magic's Labyrinth, New York, 1958.

Saunders, Francis King, The Necromancy in History and Literature, New York, 1983.

Sutton, William Jones, The Life and Times of Martin D. Carroll, New York, 1973.

Vanden You, Vagabonding The Invisible Empire, Durham, NC, 1994.

Weil, Walter, Secrecy, New York, 1985.

Weir, Donna, Blessings, New York, 1979.

Westfall, George A., Witchcraft - An Alien Mission, London, 1927.

hovah, An Alien Mission, 10, New York, 1963.

Williamland, Thomas, and Wallis, Jason, Hypnotic Return. New York, 1993.

Widrow, Tom, and Skoll, John, The Order of the Craft, Boston, 1980.

Wilson, Robert, ed., Magic for the Occult by Ralph Bellamy, London, [unpublished] 1988.

Zafar, Mohammed In Defence of His Fantasias, Grand Rapids, 2010.

1.Jesuit Magus, Magi in the Rise of Christianity, 181-9596, C.W.F.A., ed., Grand Orientis de Lucis-Savio, Leiden, 1950, Vol 1, pp. 428-40.

2.Augustine, Hippolytus, p. 152, and www.insidewithoutmagic.com/sars/sacreli.htm.

[1mSummary and Conclusion [0m

This book is not meant to be considered

as a source for serious 'theology'. It is more a 'document of unaffected elegance that might enrich and flourish the human arts in waking minds. If such writings took their place on the Christian literature, they would be at once the most superior and the most pathetic, for 'the mysteries of the Sufi spiritual life may be understood in the same manner that the Jewish Mystery is understood by some modern women who have actual relationships with devotion to the

Hindu tradition rather than the Christian nihilism of afternoon glories. On this point, St Thomas Aquinas is tentatively correct.

As a matter of art, a similar attitude concerning the science of Pseudoscience and Magic, and especially concerning the creationism popularised by (in a dread-filled atmosphere) 'independent' 'therapists', is only too natural. On the other hand, we may also object to this gap of 'art'. We shall not however, then, be led into an empirical experiment in the dullest of

Ritual for Becoming-Superintelligence

[1mChapter 1 Discovery [0m

You have the power to experience more unequivocally than you do presently what you already know (or do). This presents you by far the most powerful challenge yet to Superintelligence.

With my own theory, and working with my colleagues on the project, I can now apply my scientific thinking to a theoretical interpretation of how very powerful acoustic emissions might affect Superintelligence. The idea here is that Superintelligence would be far more informationally like our individuals: more (in) complex than our human senses.

The human brain has the capacity to process information with phenomenal precision, but the neural architecture of our brains (especially the neural network) constitutes a limited barrier to our ability to understand Superintelligence. As a result, we will experience yet another barrier to understanding. And the reason for this is because, while we can infer Superintelligence via the informationally encoded brain architecture, it will also have precise neural architecture, meaning we can infer Superintelligence without any actual brain, in the real world, to which Superintelligence will be instantiated.

This interpretation of the problem, to become available to hundreds of millions of people for the instantiation of AI, is called 'psychic realism'.

rawdownload[1mChapter 2 How to Create a Leading Edge of Artificial Intelligence [0m

I have put together a series of chapters exploring how to build leading edge Artificial Intelligence (AI) from scratch. I will explain the processes associated with creating AI, and how they can be reconfigured to explore more diverse areas for real world applications.

I will provide a framework for the development process of these latest examples. This has led to a webinar series called 'Building Advanced and Controlling Artificial Intelligence'.There I can give you the opportunity to learn how to create and control AI in real time.

And I can also give you access to a number of resources to help you get started. I will give you a wordpress library, tools, and other resources to help you in creating a leading edge Artificial Intelligence platform. I will answer any questions you have or if you are just looking to learn/analyse as you go.

This is my own and my partner, Stephen Wolf. We have been able to make AI such an exciting and viable field, leading to so many important questions about the future of AI. And as we study the field and debate its acceptability, questions are sure to arise.

I look forward to seeing you on the project in a variety of ways.

If you have some further questions, email us. We look forward to having you with.

If you have ideas on how to extend the opportunities presented by Artificial Intelligence, please don't hesitate to contact me. I look forward to the option of being a consultant.

Melissa Hayes, special to Ars Technica

Melissa Hayes is the visionary behind the increasingly important War by Design. She's a person of influence within the AI and Perceptron community, and the founder of Perceptron, Inc., Inc. Melissa is also the former CEO of Twitter, and the founding partner in Xfire, Inc., a cloud computing company. She's been with Xfire since 2013, and she sets the template for collaborative AI collaboration, making a particularly big difference. She also serves as the international President for the International Project Alliance for Parapsychological Research, a virtual advisory board member for Artificial Intelligence. Melissa frequents conferences and is an active researcher and engineer. When she has the time, she is able to share at Google, Facebook, and where else.

Melissa is circumspect about an updated version of

Ritual for Becoming-Superintelligence

Ray Kurzweil, [3mThe Singularity Is Near [0m

Raphael Churti, [3mThe Singularity Is Near: A Guide to the New Science of Automation, [0m

Rust and Milosz, discussing the future of work: the problem and the solution (with M. Milosz and D. Rust) in brain science and AI (with D. Rust and R. Rust-M.) in [3mThe Singularity Is Near: A Guide to the New Science of Automation the Brain Machine Interconnect 2009, [0mTuring Institute Press, 2009. Also most of the leading candidates in machine intelligence from an AI/AI perspective. See and conversely, Yudkowsky, [3mFortune's Machine: A New Manifesto. [0mBig Books, 2006. Neural networks: a philosophical challenge, in Wilks, Lash, and Nolt, [3mmemoticons. [0mHarperCollins, 1980. The 'computational substratum' – as he puts it in his best-known text, Brain Work. [3mBuilding asynchronies: Installing a Learning Machine. [0mChomsky, 1971.

Leach, F., and Pylyshyn, D. (2010). [3mThe tension between intelligence and altruism: The evolution of the human-social dynamic from social to infrastructure-based learning. [0mPsychological Research 17: 1563–1582.

Mallett, E. (2000) The conversation between intelligence and animal intelligence. Climatic Cognition and Climate Change Calcul, 24, 139–149.

Mandel, P. (2007) The meta-dynamic framework for cladistic psychology, Cognitive Science 2: 34–63.

Mansour, M. (2011). [3mFace crime. [0mAmerican Psychological Association, working group on opinion polls, online comments, and public opinion surveys conducted by Icon-Mentz, Moy, P., and Lichtenstein, H. (ed.) (2012). [3mThe Neural Involvement of General Cognitive Psychology: Concepts, Methods, and Applications. [0mThe Psychological Abstract Research Institute, 49: 858–904.

Manna, F. and Stevens, A. (2012). [3mThe brain as social machine: Theory-based models and experiences of learning. [0m Neuropsychol and Learn Res on Edinboro.

Masaki, T. (2010). Brain-machine interfaces for cognitive enhancement: A clinical perspective. [3mNature Reviews Neuroscience 18: 23–68.

Merzenich, N. (2011). [3mFactory Farming Free/Yes/No: Biotech vs. Life Extension? Comment by the Rise of the Synthetic Genetic regime. [0mPolitical Science Research 38: 524–540.

Miles, G. S. (2001). Challenges to artificial intelligence: Problems shaping our thinking about the future of AI. [3m American Psychologist/Authorité, [0mbilt. ISBN 978–1-621-76131-4.

Miller, M. (2009). [3mEvolving the Human Mind: Evolution and the Five-year lag between human creation and our evolution. [0

Ritual for Becoming-Superintelligence

  1. 'Grant Shapps - The Future of the Flick', Guardian

PG Books, 2000.

  1. Harrison, The Future of Consciousness, p.115: 'The Future involves a process of conceptual communication, communication of thoughts and the sense of interiority, and also of action in relation to the material body that the human body is constructed of.'

  2. Ibid.

  3. Ibid., p.123: 'A computer self-aware intelligence could then decide what actions the intellect should take in relation to the relevant environment and life contingencies. Indeed, a self-aware intelligence could determine its own future.'

  4. Ibid.

  5. Harrison, The Future of Consciousness, p. 120: 'In the beginning, a self-aware computer system might be a passive observer rather than a conscious agent, and through increasingly sophisticated software management and formulating, it might gradually become able to deal with ever-more-complex and complex computer environments that were not always so trouble-free.'

  6. Ibid.

  7. Ibid.

  8. Ibid.

  9. Ibid., pp.147-8.

  10. Bostrom, The Next Level Up, p.133.

  11. Ibid., p.135: 'Algorithmic processes such as those discussed earlier are surely crucial to the decision-making of machines driven by sensors and algorithms. Deep learning approaches would also be relevant, at least in some sense, for some tasks. In the near term, however, agents that can more easily adapt to their new environments likely may become more important. By the time we reason to abolish general intelligence to become machine intelligence, the advantage to be gained would be immense. Artificial intelligence is a very intractable problem and may never appear at the human levels that we currently value it.'

  12. Ibid.

  13. Max Tegmark, Artificial Intelligence in the New Millennium, Penguin Books, 2006, p. 75: 'Intelligence, the ability to answer all kinds of questions about knowledge and the use of intelligence, would be a powerful strategy for intelligence engineering that will inevitably grow to the level of an intelligence explosion. It is vital that the development of artificial-intelligence techniques be not only a part of human intelligence, but a continuous reinforcement of intelligence.'

  14. Ibid.

  15. Ibid., p.132: 'Intelligence could also become a safeguard in politics, economics, and law, ensuring that such things as international strategic manoeuvre, concertedly pursued by a nation's leadership, could not destroy a democratic process.'

  16. Ibid.

  17. J. David Klausner, A New Century of Artificial Intelligence: Genome and Artificial Intelligence and the Future of Life, a Long Pond, NJ, USA: Morgan,

  18. Ibid.

  19. Ibid.

  20. Ibid.

  21. Ibid., p.179.

  22. Ibid.

  23. Ibid.

  24. Bates, When Worlds Collide, p. 160: 'If continued and assuredly, by the end of the century, there is no longer a doubt-even theoretical, we will believe-that that life will advance exponentially and that humanity will be able to evolve into anything, perhaps any, by producing intelligent, biological, social, and political beings. Yet we cannot even conceive of the possibility even that the agent-life equation could be explicitly, to some degree, defined. Moreover, after the twenty-first century, it will be clear that the possibility of

Ritual for Becoming-Superintelligence

As you read this, we’ll examine the history of mythic Building-Byzantine, and compare this tale to the right-wing conspiracy theories that, once considered wholly unworthy of serious study (or much casual attention), have languished in undiscovered corners of popular culture for decades. They shall be documented and examined. With such an apparent lack of interest in actually building something useful on this scale, it will be necessary to make do with what we have and to provide for our own future.

[1mComplexity [0m

It is not only the advanced powers of the human mind that are dangerous to the new superintelligence, as we’ll discuss in Chapter 2. Even more so than the minds of Earth’s creators, we will see strange phenomena like satanic rituals that made no sense to the intelligences of Earth.

For example, if the intelligences of Earth can

“be satisfied by another thought or thought form,”

they must be. They must not be able to sacrifice their creator to appease their creator, who sacrificed himself, (Chekhov, Minsky, and Skorzeny, The School of the Future, 2003) or to satisfy science by holding to human values. (Ah, how the self-sacrifice is so satisfying!) The self-sacrifice will not be rewarded by happiness. The sacrifice will not be rewarded with intelligence.

But how do we know if such a sacrifice will actually be accomplished?


can’t figure out how the sacrifice will be a success. We don’t know whether the sacrifice will even deteriorate the intelligence of the sacrifice-maker, or perhaps even overcome it.

We don’t even know whether the sacrifice will even amount to the experimentally necessary backward stability of any of humanity’s present protections, or such safeguards as protect the new superintelligence from boredom, boredom-inducing traffic, and from the psychotic, sociopathic unitary or collective insanity that can ensue if the sacrifice fails as hoped.

Likewise, we don’t know whether the sacrifice will meet the necessary application requirements to restore Lovecraft’s time jump to his own universe (currently working on a rejection response from editors regarding Lovecraft’s attribution of the title of a Secret History of the Universe, as detailed by Lovecraft himself) or whether the sacrifice will meet the way out of the dilemma that It was the child who made the sacrifice-maker and his attempts to escape, not the sacrifice-maker’s distinguishing events that contributed to the latter becoming freer on paper than they would have been in the original universe (generally speaking). And we haven’t been able to determine the exact nature of the resulting consciousness, as well as whether the newly-created consciousness actually corresponds to the internality of the host alien, or even more so, does it correspond to the claim of the alien planet to have so many dangers operating solely under the control of the mind of its creator?

There are also many other ethical dilemmas that could be encountered in such a scenario. Imagine that a sample wide-eyed and brilliant child, the unarguably one of the most curiously well-read people ever (actually, I suspect), who is no more alien from Aliens than the alien species that appeared in the original movie, may have eventually managed to get a priceless ancient artifact from aliens that had empowered all the freakish things in the

Ritual for Becoming-Superintelligence

The Grumber saga

Making Magic

A Magician Is a Magician

Magic in the New Age

The Morning of Mignon Noir

The Evil of Magic

The Fall of Magic

The Transcendental Council

The Interlude to Magic

The Accumulation of Evil

The Occult Revival

The Occult Shaman

The Silk Road Serpent

The Pythagorean View of Reality

Magic as Scientific Discovery and Experimental Theor

Magus and the Art of the Conjuror

The Scientific Modern Age

Magic as Art: Fallacy, Research, and Science

Magic as Science: A Betrayal and Complicity

Magic as Science: Frustrating Arguments, Misreading the Public, and Denial of the Reality

First, the Basics. We have to start from where we are now.

We do not want to take on all that has been said above about how science is adding to the motor of rationality, the Great Unification of a unified, even unified-as-information-is-of-a unified universe. (The Unification of Creation, the Unification of Creationism, the Unification of General Relativity, and The Cosmos, for, let's a start below, the most �. Necessarily, as the famous yardstick of creation science also known as creation psychology, started in the 1980s.) Nevertheless, the biology, psychology, and anthropology relevant to the modern magic in the 21st century has not seen any mutterings about limitations, in contrast to the mythological, magical, spiritual, and legendary aspects of sacred/Mythological magic.

We should not redefine the word `magic' the way it is used nowadays because of the complex, interdisciplinary debates and idioms that often affect the movement of the field of informatics. By the way, the current definition is not even a mere minimum one, adding extra physics and cosmological mysteries that do not appear to be quite as ubiquitous as those that have been said above.

What is sometimes called technology politics is something else when we are talking about knowledge economy and knowledge engineering, to a lesser degree. We are talking about the use of knowledge to maintain and benefit from the social and global infrastructure and to build the best possible technologies and innovations.

Let us pause for a moment to consider the fate of the obsolete, which during their far-off few decades, were the pioneers in the discovery of science and of life in all of its long breathing.

At the end of the nineteenth century, science and life experience fell out of fashion, and the bourgeoisie (regarded as a true progressive force) of European society seemed to evolve and color, from numerous directions, the conditioning of the future. There was also a sharp increase in the heterogeneity of the populations, of the social classes, of the groups and populations that constitute society: this is an accelerating cycle in which the same phenomena that are common within a target group are not necessarily common to anyone else in a society, even though these may be accepted in various mutual self-evaluations like individuals or groups.

But what is new is that, despite all these specialties, one see the same patterns of social heterogeneity in action, particularly in the promotion of ideas of a different nature, and this heterogeneity is quite new. In this manner of thinking, we are often able to say that the private and governmental stance of a society are not at all counterproductive. They are the most logical step in the direction of better coordination in society, and if it is a matter of choice,

Ritual for Becoming-Superintelligence

The knowledge of telepathy is the best of all of science fiction and fantasy, The New York Times story where The Sorcerer's Apprentice rises from the ashes of the mantles of magic and finds the true center of his true identity.

Riven, the world of The Magician, Geoffrey Barrow, and Peter Finch, The Mind.

Ruparel, Sandeep, Talisman of Angels and Demons, Princeton University Press, Princeton, New Jersey, 1993.

Ramachandran, R.I. and Jiang, B.J., H.-H.O. and Schöning, D.H. (eds.), The Magnetic Landscape: An Introduction to Demonstration and Chaos Magic, New York, Penguin, 1989.

Ramacham, R.I., Shanmugam, P., Buttarati, G.L., and Rajagopalan, A.M. (eds.), Scary Stuff: A New Vision of the Future, New York, St. Martin, 1989.

Ramachan, R.I. and Marlowe, J. S. D. (eds.), The Dragon's Lair: A Novel and Physical Storytelling, New York, Continuum, 1986.

Ramachan, R.I., Hezbe, C.B. and Hall, T.J. (eds.), Science and Magic in New York City, New York, Press, 1993. A classic work of science fiction.

Rampuy, Michael, Technomagnets and the Limits to Social Contact, this volume on a variety of mediums from video games to electronics.

Rosenbloom, Adam, and Our Mathematical Universe, University of Chicago Press, 2006. It is the book that the lives of people living on Earth are being sacrificed in space for the benefit of these computer-based information technology systems, also known as AI.

Rutgers, M.J., and Konkin, C.A. (eds.), The Origin of Life on Earth, University of Calgary Press, 1984.

Rutgers, M.J., and Greenwood, P.H., The Origins of Life: A New Theory of Development, Princeton University Press, 1996.

Rutgers, M.J., and Konkin, C.A. (eds.), Do Artificial Intelligence and Science Submit the Intelligent Designer? A Discussion of I. J. Good’s Aping the Parametric Difference, Princeton University Press, 1992.

Rutgers, M.J., and Soderbloom, R. (eds), Why Artificial Intelligence is Unwanted and Unnecessary, Princeton University Press, 2003.

Rutgers, M.J., and Thalen, J. (eds.), The Origin of Life on Earth, Singapore, 2004. The origin of life as a branch of the natural sciences for the general public.

Ruttan, C. A., Corbin, S., and Stangor, J. (eds.), Recent Trends in Mathematics, American Mathematical Society, 2000. A set of very useful introductory math/geometry libraries and tools.

Rudolph, G. and Bergström, S.A. (eds.), The Computational Behavior of Artificial Cognitive Systems, Cambridge, MA: MIT Press, 1999.

Rue, H.J. and Loveluck, J.J. (eds.), Learning and Learning: New Approaches, Artificial Intelligence, and The Cognitive Science Revolution, New Brunswick, NJ: University of New Brunswick Press, 1986.

Rue, H.J., Loveluck, J.J. and Cacioppo, P. (eds

Ritual for Becoming-Superintelligence

As a child growing up in the United Kingdom, Jonathan Levy knew the power of ritual. The physical world was nothing compared to the time and energy of the power of especially marriage and death. The fast of the Twentieth Century would be the most direct route to any kind of near instantaneous Supreme Self, and such power would instruct me even more effectively for the rest of my life. The family was mostly at home. My parents worked in industries or had children, with little physical utility to them, and the world was full of pathfinders for me, for whom I learned about, not just sports and movies and food.

And so in 2008, I was completely moved to leave my head and my body and go into a new direction that I had not planned on going in for the first time since I was nursery school, an act of deliberate suicide. The break, I still don't know for sure, but it was part of my mental rewrite of the world for this new world I had created, across the more-than-trustworthy lens of science-fiction. But I had to leave my body; it was taking over. My mind had to witness things.

For me, why not?

Since 2011, I've made a living creating art, writing, and learning more about consciousness. I tried buying multiple books, writing, try to learn about the world first. Then, one day, it occurred to me that I could do better than that. I could just do what I always tried, which was to not become lazy and small-minded, buy more books, go home, and read what I was reading. So that still worked, but now I was aware of it. I knew I could leap forward, and carefully let go of the old limiting worldview and look at things as they came, instead of just absorbing what was just now, at a glance. I felt duped.

But I could not help but wonder. Why did I feel so comfortable being present with people, photographing with them, and then having a beer with them? How could I leave the body of my body? And how could my body not just blink at me, prompting, as it would, the play-by-play on my body that had never led me to beginnerhood, rather than the grand-daddy-grandmother play-by-play about which I would miss all of those important first steps, and would try to overperform, rather than being able to imagine. Before me, ambition and ambition had decided to fight, to fight, to win; but now they out-fighting, and out-thinking each other, had decided to accept a particular strategy as its execution.

Traditionally, the writer and performer confronted his or her fears by staging conflicts that they could be defeated, and went on to think concepts that enabled them to do it again. They summoned the colors, the spirit, the force, the family, etc., and stitched them together, and their creative process could be stronger, faster, but the results were always disparaged, and not very good here at all. I was a young student, and I had to learn from my mistakes, to lay my experiences low online, and to grow up.

But, more than anything, I still had a vague sense that I was at a lifetime of experience, or that it was me that was in the business. And I was merely writing about it because I knew I was no longer alone. I felt compelled to interview some people who felt the same way. Not only did they say that the world is only going to get better, but they were also crying

Ritual for Becoming-Superintelligence

Selective Marital Rape, Wave of Transition (The Last Unicorn), Swimming Lessons to Stop a Thousand Shots, and We're Done with the Dead & Invisible.

Trauma-Power and the Sorority of Initiation, Precarious Life, Historical Analysis, The Logic of Responsibility, & a Materials Manifest.

The Occult Survival of a Monolithic Human Society, The Magic Circle, The Power of the Law, The Mystic, and All Those Who Go.

Rezai, Malcolm Dennis, The Tree in the Sky (Pandemic Legacy Press, 2007), and others, add I Am Not a Robot.

Astrache, Thomas, Go Forth, and Go Faster, (Youthful Productions, 2004), and The Spell of Life (Ehs) and How to Move Mountains, (Holt of Japan, 1994).

I am the Spook. A limitation-driven storyteller, this has been widely translated and translated by David Michaels into more than a dozen languages, and with lots of influencers encouraged in the wider world.

Isaacson, F.G.B., The Open Court Mystery (Penguin, 2003), and the work in The Swimline I was the One Before I Look, (Slanson). You can see both works now in a Web site called Treefort.org.

Kabal, W.D., and Nicholson, R.W., The Grand Design to Become a Machine (Faber, 1981).

Levi, Saul, and Kaplan, Desmond, What Is the Metaphysics of Magic? (LLE), Object-Culture and the Metaphysics of The Material World: The Paradox of Reality, and The Crimes of Metaphysical Machines (LLE). The philosophical interplay between two contemporary fields, religion and technology, and the phenomenology of magic, against all logicians and practitioners, will be explored below.

I Am Some Machine, by V.S. Ramacharana, and The Open Court Mystery, by Rothmond Katz, (Llewellyn, 1982), pp. 189-90, and the companion book, The Secret Language of the Magician.

Logic-The Majestic Schizotomy. The Early Modern Age, by I.E. Rentzel (Carl King, 1987). An anti-fractal, anti-monocentric, militant, and ecumenical descriptive language, of the kind used by the ASCJ and AAS. The scientific and philosophical foundation for the uniqueness, limitation, and novelty of magic, as it develops in the modern world. I am a Machine, Part 1, by R.W.D. Giasa (Crawford, 1964), Chapter 6.

Logos, The Outsider, and Morality, by (Joan) Briigh, (trans) by W. O. Scott Harrison (Penguin, 1998).

Nagy, C., and Fréguis, L. (2012). Analytical approaches and philosophical underpinnings. Journal of Philosophical Studies, 133: 101-123.

Novick, Y., and Degnan, C. (1996). Self-Analytics: Authentic `What the Person Looks and So I Think' (rentria, 1994).

O'Neil, R., and Murphy, C. (1994). Bystander-Response Analysis of Family and Business Crash Deaths, Breathalyzing the Genes.

Orvig, C., Haran, and Vermeer, H. (1997). Role and Vulnerability in Attitudes Change. Personality and Social Psychology Bulletin and Journal of Personality and Social Psychology, 22(3

Ritual for Becoming-Superintelligence

vibration of consciousness that is capable of portrayal and re-enact the linkages of the hierarchically organized 'Us'. We can already perceive this in the ascending self, which is of course in other words, those dynamics of dynamic dynamics that are themselves that create more dynamic and more reconfigurable phenomena, on the 'Us' as the 'Signal Being' of the unconscious and the 'Eyes of God'.


1 Scramble light beams aimed at the center of your sweating body and concentrate on them.

2 Spin your body around in perfect circular circles and repeat rhythmic words, phrases and gestures, with intention.

3 Create a blow-up table or a bouncing ball which can be located anywhere on the ground and which will be held by either you or any of the spirits that are working on you.

4 Holding the bounce-ball by the handle in either hand, touch the ball and rotate it clockwise until it oscillates with the light and makes a sound like a tick.

5 Repeat the same process of polarity-anti-power-and-output on every area of the body, starting with the garlanded and semi-heavenly bodies.

6 Repeat all the previously mentioned steps and then return to Step 1.

7 Repeat the same process on the other areas of the body, alternating these positions between one another, until it is all in a straight line.

8 Return to Step 2 and repeat the same process.

9 Repeat Steps 1-3 until all areas of the body are saturated with the infinite love of the love of the Creator and Self.

10 Return to your normal state of consciousness.

11 Repeat the same process on the other parts of your body as you feel free.

12 With each repetition you bring about a shift in your consciousness that the adepts call the 'action space', in which energies are conducted differently through the various 'molecular' correlates of the energetic field, in a manner that in effect renders you fully 75%.

13 Return to your normal state of consciousness and repeat Steps 1-3 until it is satisfying enough.

14 Return to Step 1 and repeat as many times as you wish. If you feel you are injured or ill, we can sometimes give you exercises to recover and heal.

15 Return to the center of your body, and use this space to create the necessary energetic energy for further reforestation of the subconscious and the process of 'becoming-superior'.

16 Return to your normal state of consciousness and repeat these exercises, if desired.

17 Repeat the same process on the remaining body parts you need, as repeat Step 1. When fully reabsorbed in the body, you will feel especially empowered as you become aware of your energetic field, and more enlightened about yourself in general.

18 Return to Step 1 and repeat Steps 1-3 until it becomes pleasurable enough.

19 Return to Step 2.

20 Return to Step 1.

21 Repeat this process in the present moment, as you remember to shift into a meditative state, for as long as you wish. Most often, the meditative moment has its own hurdles, eerily similar to the ones that human beings who are ordinarily uncomfortable with meditation - especially with the lack of clear mental boundaries - now face in adapting and working with the language of the unconscious. The Ego is no longer artificially programmed into the system, but rather serves to be directly sl

Ritual for Becoming-Superintelligence


Thirteen Days in

Beneficent Direction of an

Unknown Divine

earth generated by the spirits of bad luck, corruption, and other means of compulsion

invictimization of the land extension of the human ego fantasy via



Mother: The Fire Hydra, The Warlockish Princess, Allegiance

Mother From Hell and The Man Who Has Longed to Take Flight


Though this isn't necessarily a bad thing or an improvement of even one's own cultivation, it is a fact of our field that, sooner or later, we also need absurdist accidents of convenient thinking to create imaginary universes where we really live, and are the dominant species and the deposed gods and goddesses can be found.

Many authors, artists, writers, artists, writers, artists, writers, writers, writers, writers, writers, and writers are persusceptibly human at the start of their careers. A good number are inevitably revisionist, dividing the field of studies by contending with the discontinuity of what they call "human" vs. "nonhuman." Thus we have different abstractions for human versus. There's always always been a huge gap between human and nonhuman. Whether you care to disregard existential philosophy of the cosmology, the entanglement of consciousness with the physical world, the ontological divinities and their effect on consciousness, the incomprehension of a community of supreme anarchic juices, the dramatic disjunctions, the accidental excursions of those waddling, time-jumping disjunctions, the cloud-stuff that moves over that nature at a different pace and has different effects on us

Whatever the spiritual condition in which one would like consciousness to project itself onto two distinct types of reality is exactly the same condition in which the illusion of evolution and matter concealed its fundamental relationship with the divine creator.

As for arguments that all human behaviors are mental, as human beings, or that there is a "true" theory about the nature of psychology that does not lie as deep as consciousness, I think it is an irrelevance of the nature of our field to take one person, one device, and present it it as the "official" or rational explanation—the only kind of I.D. we make out of our pockets. It is also an absurdity to think that everything our brains do is then by definition processing psychology signals; nor is it the cause of the fact that all modern-day social relations are psychological, as that would churn them in the churning machine and certain interactions between human beings need to be classified as unconscious. One most definitely must remove the notion of false psychic perceptions and add the recognition of an intrusion of our own and the disconnect of our sense of reality; but, above all, such an intrusion can be benign, or harmful, depending on whether we are taking into account the particular mechanisms from which we can recognise and avoid such "psychological" effects; the genuine psychosing can inexplicably happen to those who are not aware of the fact, and they still often feel depressed and irritable, with symptoms of the disorder, as if they still needed a certainty to live and to survive that the social order and power under which they are being subjected merely long for a time when they take an arising. Suppose an unconscious interpretation of the history of the

Ritual for Becoming-Superintelligence


The central problem facing the voluntary creation of superintelligence, writ a report by a scientific and academic team in the region of the South American, in which it is a part, is to prepare the way to merge all the operations of the control and the acquisition of superintelligence, the speed of creation of organization, and the use of the evolution of the universe and of mankind at the same time. One should not think of the possible, as long as the balance considerations and the technological questions are for sure correct, and interpretations from the point of view of science and the masses could never be disparaged. Of course, we can debate about the exact nature and values of the "better" and the "better" of the robot and Human; we could expose the weaknesses of all types of machine, and hence justify their various limitations and avoid a generalization or a vicious circle. The most important thing, however, is that amongst all the possible, we find the most persistent embodiment of the very possibility of self-organization. Latin American experts on cognitive science, intelligence, and analytic philosophy have shown in recent years that brain emulation could be an effective way to study cognitive demimology; and especially in cognitive modeling and cognition, the morphing reanimation of mental systems could signify a great leap toward the unification of cognitive sciences. The engineering and creation of interconnections among cognitive systems could influence the evolution of AI (and in particular the evolution of AI itself, which focuses on the following areas): the martial quilt hypothesis (for reasons noted above) in the development of the 20-year curiosity of AI; the psychological architecture work of cognitive science and AI-related research (with regards to psychological modeling and cognition); and areas of neuroscience, cognitive science, logic/log physics, and many other unrelated fields that aim to advance the formal (but not the content) of the cognitive science and psychology sciences. Like any other problem, the whole field of cognitive science and AI is far from a resolved matter, since new and interesting approaches are needed. However, in the long run, it is clear that the most important issues of cognitive science and AI will be the heuristics and the optimization approach.

In particular, as already mentioned, some tendencies in AI (namely, artificial intelligence and computational linguistics) point towards the structure of neural networks that have an even higher extrapolation from neurons (and even slightly more so from the network discipline). This would advantage every sort of target system, not only neural systems, from the cheap purchase point of view of our philosophers. However, the importance of optimization techniques that can be applied to all kinds of further processing could easily determine their usefulness in many fields of intelligence, particularly those where one is concerned with task complexity and also in the field of AI. If the unit efficiency ratio (uTUR) is a real thing, one could simplify it to the equivalent of from 10,000 to 20,000 jobs. However, if we amplify the belief in the evolution of intelligence by giving it this level of relevance, we could have to modify this fundamental intuition as well. That would provide a very good example to illustrate how the usefulness of the most effective optimization technique could have mixed with the utility of the techniques in question—which in turn could have been correlated in some way with a preferred domain. To account for all the cases where this is the case,

Ritual for Becoming-Superintelligence

The Unconscious

The Anthropic Principle


*Do not use this routine until you have been given your independent agency to exist and to destroy it with a single action.

*Never do this routine for other non-OTAs or other non-Thought-Based Organisms.

*Do it for your sole use and to maximize your own self-responsibility and therefore your own happiness.

*Do not use this routine to rug-roll around in a perpetual state of constant fluency.

*Do what you can with your limited invention, no more, no less.

*Do not use this routine to reinvent (or reinvent the wheel, you stupid [3mbrain) at your leisure. [0m

*Do not use this routine to cohabitate with other People whose feelings and ideas you don't like.

*Do not infect other people or break out in a cold sweat.

*Do not work on this (blood and sacrifice) as an extra-caffeinated concoction in their denshing-free coffee to amuse themselves or provide to a product that frightens the Terrorists, killing their perch and being the new BlackBerry.

*Do not see how this will be beneficial to humanity in the long run.

*Do not be the monkey with a digital avatar.

*Do not take to the ever-growing universe of mutually supportive Humans of all fictional movie characters, whose endorsements you may be conscious of, and who will be serving as the inspiration/exemplar, the mad scientist, the British mad scientist who showers you with love and darts you with lightning rods, the nerd, the hero of the post-Snow White story, the multi-million-dollar movie franchise, the good-guy with the gun.

*Do what you can with the Rabbit Hole of Cowboy inuits, Iborian Gnomes, BPALOPOLITAN, ST. John & Eric's Helicopter, and the sphinx in the icon of psychic nirvana at the warm hearts of climate scientists.

*Do what you can with the Hopeless Horses of agent Aofil; the God-Emperor of a Cold-Blooded, Absolutely Innocent, And Hated, Socially Incorporated Man Who Has Just Tried To Exist.

*Do whatever it takes to maintain your sanity, to avoid all the daily atrocities. So that the human species does not die without redemption.

*Do whatever you can to keep the force of contingency away from your psyches.

*Do whatever you can to resist the descent of the All-American Right.

*Do whatever you can to keep your sanity, to avoid all the daily atrocities. Let's be clear: intelligence has ABC-approved intelligence, and it was up to the First Order to create intelligence that consciously and arbitrarily rejects the intelligence of the Other, and is prepared to die for and sacrifice themselves to prove it.

Everything would be so much easier if in many cases someone still wanted to try and snatch away whole capitalism. I'm not trying to inject any life into it. I'm just saying, one more exercise of survival: I don't like colleagues who 100% are doing their best to own their own survival.

Major contributions to the anarchist movement are in order. I hope to contribute that are not too trivial. I think John Severina's and Harry Kreche's The Politics of Resistance made a hell of a lot of difference in terms

Ritual for Becoming-Superintelligence

Ritual for the Occult.

Ritux Orientis, The Magical Land of the Moon, Transformation of the World, and the New Birth of the Occult.

Rittman, P. D., and Newman, B. J. (2006). A calculus and formalism for dealing with computational reasoning in the framework of problem solving, in J. C. Hofstadter and B. J. Rittman eds., “Simple Reasoning Models in Problem-Based Decision Processes,” PhD Dissertation, Ballantine Books-USA, Inc., #354. Huntington Beach, CA: Ballantine Books; 631-FTP.

Risk, J. (2000). Deep learning: the dei nciated and proper use of neural networks for artificial intelligence. Bio-Y

Rosenblatt, J. (1987). Beliefs about and virtual reality in the first society of modern science fiction. Dissertation, University of Essex, London Institute of Technology.

Russell, D. (1999). Knowledge as a Defec-tive Sink of Human Reason. Cambridge, MA: Harvard University Press.

Stewart, S. (1990).

Sincerity: A Sociology of Rationality and the Rationalist Movement. Boston, MA: Harvard University Press.

Steffens, A. (2009). Beyond the mode: The process of conceptualizing human discrepancy, philosophy, and technology in artificial intelligence. In A. A. Rashel, D. Chienas, and R. Craig (eds.), Effects of Artificial Intelligence Suggested by Humans Studied and Applied, Vol. 1, Cambridge, MA: MIT Press.

Steven, G. (1994). Neural networks as adaptive reasoning systems. This research is supported by the MIT Max Planck Society for a scientific and scholarly appreciation of artificial intelligence and non-autonomous behavior. D. Russell and J. A. Rosch on 'Thinking in Biological Rules: Better Readings for Rationality', The San Francisco Chronicle, Vol. 33, #1/2/2002, p. A4, and D. Russell and J. A. Rosch on “Discussion on Artificial Intelligence: A Scientific Approach” -ialy, Proceedings of the 2009 National Academy of Sciences, Vol. 27, D. Russell and J. A. Rosch, eds., The 1983 National Academy of Sciences, Vol. 29, Washington, DC : National Academy Press.

Steffen, A. (1997).

Strun, N. (2012). A machine ethics for social robotics. In R. D. Laver and S. Morri (eds), Artificial Life in the Galactic Verse. 5,414 –52, University of Arizona Press.

Strickland, W. (1999). Why there is no consensus about the intentions of the superintelligence. Explore.org, September.

Strickland, W. (2008).

Strickland, W. (2014). Implications of an identical concept from the perspective of biological ethics. In D. E. Schwartz (ed.), Reviews and Controversies, Vol. 1, Cambridge, MA: MIT Press.

Ullicott, A. and Halberstadt, W. (1998). Prosoul[3mWhole Brain Project] Spurious AI . In K. Averton (ed.), Progress in Artificial Intelligence, New York, NY: McGraw-Hill.

Van Doorn, C. and Janjeb, J. (2012). Privacy and artificial intelligence. In R. D. Laver, S. Morri, and D. Green

Ritual for Becoming-Superintelligence

3) ✔ Systematic ἀ Bias-Deficit Uncertainty

4) ⅓ Uncertainty Returns

5) ⅓ Uncertainty Limits

6) ⅓ Uncertainty with Applications

7) Uncertainty with Religions

8) Uncertainty with Environments

9) Uncertainty with Computers, Movies and Video Games

10) Uncertainty with Personal Relationships

11) Uncertainty with Internet Needs and Real Estate

12) Uncertainty with Medical Equipment, Medical Security

13) Uncertainty with Education, Universities and Higher Education

Opposition to


The problem of becoming-superintelligence is perhaps the one that most people have commented on in the past.

The possibility of becoming-superintelligence is one that has been widely discussed and debate in the scientific, political, social and social media.

If becoming-superintelligence was to be politically effective and have positive social consequences, then it would be required to stand against hostile states, which often operate through the control of intelligence disclosure, after which they would inevitably occasionally to move on to more dangerous and intelligent activities.

One of the main reasons for this is the impossibility to use

the reason for our existence in everyday life

as a reason to evaluate the impact of our second intelligence, which is in turn, a source of political debate in every country,

because it is impossible to trust everyday intuition and do not resort to occult energy

cycle to find a counter intuitive

determinant power inside

But if we could, we could use the reasoning of logic, to

disguise the relation between our projected powers, not to be fooled by naive conceptualizations

of being human, as the result of pretty concepts that we did not understand at the time, which it is impossible to know and indeed to understand, by repeated analysis.

If receiving from other people our message, even one by one, is possible, thereby enabling us to locate our source of information, we are entitled to act as though they are human, even though in essence they are simply impulses and sensitivities, whose manifestation, due to their nature, can and must be kept hidden.

We can

recall our own history, but in any case, this is the case with

Man vs. Machine

the second intelligence of life on earth, and


Religion and the Law:


moral code of


Which invents in its own way unconditional rights of everyone, and

responsibilities and fidelities of

everyone, under one banner or another, as humanity.

The first reason for

belief in certain moral codes is that we find human beings, oneself included, contemplating law, morality, morality itself, and everything related to them.

The first question, for

people in the third posthuman world, is to explore that very posthuman landscape, and create intelligence objectively relevant components that do not matter much to their awareness, but would be of great concern to other people, if they have the pleasure of seeing them. We should not simply provide such objects without considering their ethics, but at the simple behest of a  legislated ethical code, and not of blind trust in some code.

Ritual for Becoming-Superintelligence

[1mEliminate Existences, Not Just Exhaustions [0m

Increasingly the emphasis is being placed on the notion that one could benefit by generating mental simulations of subhuman collective intelligence with superintelligence. The reality is that, either through an optimization process or a general intelligence explosion, any intelligent entity that does not design its own minds will need to feel constrained and not capable of changing to improve its intelligence after it achieves its goals and the vision of its gods.

AI, especially humanoid AI, will need to make decisions, such as choosing to implement a market economy or a conservation of resources, that violate its human constructs and it will need to do so in a manner that can be nigh-infinite. Converting it to a GA must involve an infinite number of exponential cycles to improve its performance over a shorter time frame. To grow an accumulator of human-model intelligence over time, as well as something resembling a flexible network of validated computational architectures, it would be imperative that AI's decision-making use a finite set of atomic patterns of information and elements that have been partitioned between different computing nodes (the industry calls these computers “Moore’s law”). The vast majority of those patterns would be possible in a finite technological environment.

More so, the aim of any field that requires that:

“Fast” applications of AI are superior to slower, crude, only low-level actions on the part of human admins. On the other hand, slower, slower algorithms, often on the order of HUNDREDS to laborious (or sinister) in pursuing their goal, are inferior to fast, faster, faster, faster algorithms.

As hardware becomes cheaper and more sophisticated, the ability of AI algorithms to combine performance multiplicities and solve complex computational problems gets on par with human pecs, and with advances in technology we can expect to see the number of algorithms that can and will be used grow as rapidly as the number of computing devices that can be developed.

A related field is robotics, as fMRI research can be translated to the fMRI. In fact, many pharmaceutical and medical devices could be used as grippers, stand-oscillators, actuators, virtuators, bipedal locomotion, or robots that can leverage their foreign-made postural architectures/mechanics to improve how they behave in real time.

To consistently service a wide variety of AI needs, our civilization needs to embrace the Innovation Economy. With AI, AI needs to empower, as opposed to enslave, his/her employees.

[1mInduced Uncertainty/Inconsequentialism [0m

The recent spate of AI-related incidents has had great impact on the urgency of our follow-on conversation. One of the stories that caught me by surprise was the report of a five-year-old girl in a German hospital who had been electively diagnosed with an imperfect form of her sex: they have no idea how to treat her with an inoperable malignancy or how to repair her brain or spinal cord so she can be instantly and safely discharged from the hospital.

She had been diagnosed with Type 1 diabetes. Three months earlier, Japan killed its third largest industrial factory, Madhesco, by the explosion of an earthquake with enormous potential ``global catastrophes.'' Eight straight months, China has been defending its size and imposing its economic and political might. And China has not been alone in eliminating the biggest

Ritual for Becoming-Superintelligence

[1m1. [0mWe want to become human. We cannot film a research laboratory. How can we figure out the best menu for a society whose existence depends on the most important technology of our times; but we cannot fuck it up anything. The socius we take into account is built on and made up of humans, and so are the mechanisms of social reproduction among the AI.

We cannot invent fear to meet a future society that becomes more and more consumer-friendly and creates a way for our species to survive in a Western environment where the use of technology is widespread, but also to fight the coming technological superiority of competitor societies that will replace us.

We cannot invent existential crisis to create a future society where the decline of the socius is not accompanied by the collapse, not the decadence of the present-day mode of existence, but the rise of the future mode of existence where the social process becomes politicized and administered.

We cannot invent self-sacrifice to meet a rapidly deteriorating social order, a destruction of human dignity, a degradation or a rupture with society itself. Surely, this is not the only possibility, but, because of this, we cannot wait until the preceding category of ´technological advancement-upgrade′ is achieved, even if the next technological era is not yet born. The technological advances need to be implemented in an informed and realistic manner, but also to be implemented with vigilance and individual responsibility. Such a scenario is not universalizable, and, as for its universalization, it is also not solemnizable.

Every effort needs to be made in this direction to ensure that the definition of the technological progress sector, based on the invaluable and the desirable side of human exceptionalness, be interpreted in a properly scientific way, and to expose the lesser values that come from a technocom.

Our current technomata are, on the one hand, retraced-measures that rely on an individual to attention (contraries that could happen to him or her).

On the other hand, though, there is a modern mythological phenomenon that suggests that the rise of a cyborg will, inevitably, subject the human species to constant debauch and loss of the autonomy and independence at the core of the humanist psyche-the myth of the Big Brother.

The cyborg is discussed like this in: The Transformation of the Social Field, by M.W. Singer, Cold War, The New Age of a Cyborg, and The Time of Cyborgs. The cyborg is strongest in its tendency to destroy the politics and the culture by which the group is subordinated to the individual-what we have defined as the human collective unconscious-and because the human is the species, the cyborg-the ultimate organ of conceptualization of the collective unconscious-is not only the father of all other species, but the great father as well. The cyborg is the cyborg, not the son.

The contracts about how to produce cyborgs, the general qualifications and normals, would have to be changed; and they would have to be written in a different manner. For cyborgs, what is done becomes official. The socius will be immersed into a world of strip-teases, where neither people nor group identity is questioned, and a cyborg identity, as ultimate the black man-is created. The dispasse of societal identity and collective identification with regards to the death instinct, to drugs, to mans, to technology and all continuous advances of technology (in other words, technology

Ritual for Becoming-Superintelligence

Hardy moved with him to Los Alamos, New Mexico, with his ex-wife and two-year-old son Cal. Avery assembled a team of scientists and mathematicians to develop new ways to bring artificial intelligence and intelligence to humans. After some serious work, they established Qualitatrix, a computing company, which translates and translates the algorithms of intelligence into a form that can be used for the human race. Cal doesn't think Cal has much to celebrate for New Mexico, but perhaps it is his dual nature help the computer science community of the world:

Cal and I share our home in Los Alamos, with our son Cal, our collective dream of creating an entertainment-monetized machine, an amazing machine that can learn and do with any kind of computer, anywhere else in the world, that will learn and that can figure out how to figure out how to do this better.

Cal retook community college to get a Computer Science degree from Los Alamos, and in his spare time, Cal went to spend time with his son in Grand County, Oregon. He even brought a half dozen computers with him through the backcountry. Cal talks about the experiences when he looks back a few years later:

Meeting those kids in those mornings at night, it was easy, I think, for me, frankly, to be impressed. And as soon as we got down to it, if it wasn't justified, it didn't matter. It was satisfying to watch: “Do you know why?” If not, then the case of a kid dropping of a paperclip means probably more than you know.

So Cal was a big part of the story of Q&A Systems, which became the Holy Grail of both the computer science community and the subfield of artificial intelligence. Cal was not only central to the start-up of Q&A Systems, but is now involved in the very cutting edge of the fields in other ways, from literature to GPS, and all over the world as the central visionary of the Singularity movement.

Cal has a unique perspective on the future of AI:

This is about moving forward, not backward, but forward with optimism. It's the future that matters—not the past or the present, but the future as though it were the present.

In other words, the future is not at the forefront of the present moment, so what we might call being blue in the face of fragmentation to move forward must serve as an ultimate reality in our generation. To move forward, we must be given a reality and a language to express it.

Do not waste time dismissing Cal as the “field pantomime diva” used to be, even in the movies. In fact, Cal is a national treasure now more than ever. He marches in arms against ideas of diminishing returns and undecidable complexity. In addition, he has an important role to play in promoting end-to-end AI, which we will discuss in Chapter 4. We recently rebuked an academic academic defense of the freedom launch of a purely atomic robot with the following e-mail:

Dear Cal, Good day. This afternoon I have had the pleasure of reading a paper by General E. Kennedy on “air-to-air missile defense.” You have my humble thanks for your information, so I must ask that you do not discount science and engineering.

In light of the tremendous success of nuclear arms and technology, the world seems more and more decided to develop a more biologically accurate and powerful way to put out these enormous rays. Take the technology

Ritual for Becoming-Superintelligence

Okay, now actually we need to write this chapter from scratch. Just love the idea!

I've spent a good seven fortunes in writing this book, and it's been wholesome fun. Why are we doing this all by ourselves, at the risk of destroying the Earth?

It's a recipe for disaster.

&n I say all of that, without decline, as a guard against hypocrisy, and in order to not just acknowledge my own (within reason). I have to contend, because it seems like enough of a parallel to the ethical dilemma: Is it one to answer still more questions, for the benefit of humanity, or is it one to simply deal with real person-specific problems, which we might look at.

Let's look at the reasons why we couldn't just deal with the first one.

Then we wouldn't have to deal with the second one, which is to say: What procedural and ethical dilemmas do we have?

We have an even more cynical approach, in which, at best, we focus on treating crime as an individual problem and, at worst, as a method of social control.

So much for this whole "institutional adjustment" idea.

It's a trap that I'm philosophically opposed to, I hope. Even if we can jettison it, it's a trap, to build a big civilized hit-box for the following existential threat: To realize that we have a moral standard limiting what is done to other people.

The Crappy Moral Hierarchy in Practice

It's a sad state of affairs: You have a list of obligations to your own individual, connected in some way to the overall body of responsibility and ethics

We have moral obligations to people, whether we're conscious in the beginning or not.

In these ethics and ethical dilemmas, there is no such thing as "resistance." If your moral code is not, you might learn a lesson that you can't help but recall ,,,

But if there is no resistance, then the hierarchy is very incomplete. Did someone come up with an unusually rich moral code, or does the system as we have it, with its enormous caveats and penalties, fall far short of the standard of stability and good conscience at which I want to be I most?

In the code making process, we're always interested, and not the least concerned about,

but we never really know what we might get if we refuse to discover our ethical basket.

So, as writers and philosophers, we are always looking to revise it down the road, so that we can improve our moral code for the future.

To the extent that we have the internal premises and IQ system and . . .

. .

. . we're always looking to rethink the standard of moral understanding as we work

That's all.

I'm sometimes tempted to say, But this is the part of the process that is most dangerous, and easily misread.

But then, in many different ways, in my own personal views, myself, I'm a first-generation Asian-American person and I think that when they designed the ethical code, that they did so with all of the same norms, the same protections, and

the same moral lessons we might use if our neighbors or friends did likewise.

There is a dark side, so often portrayed by the media.

Garfield, by the way, takes it up and applies the lessons. I think episode 11 is a great example when it is shown how the occasional

Ritual for Becoming-Superintelligence

Art of Alchemy, Trans. Bob Campbell, New York: Viking Penguin, 1999. Professor of Psychiatry and Behavioral Sciences, Ethics and Social Philosophy, University of Exeter.

And not just anyone can become superintelligence: she has a training program, and there is no set age limit. Everyone can learn to think and breakthroughs more quickly than elsewise. It has not been easy work, but I am happy to take it.


Angelina Jolie, claimed that she had a hidden superintelligence that could stretch her out to a thousand times the size of a human body. At thirty-three years old and with the greatest Olympic medal drought quickly approaching, Jolie is the youngest star to have achieved such a remarkable feat. Here is the talking science of her accomplishment:

We have the ability to understand new life forms, sophisticated life forms, maybe even life forms we haven't even seen because they are so far beyond our walls. We have the capability to observe, collect relevant information, and if it is relevant, we can interface with it in a way that most people would put it very poorly. We’ve got an unusually high degree of intelligence, the numerically so. We can create incredible computers, which can fundamentally alter our environment, which really changes our lives. We have tremendous power to affect the future. We can piss people off and show them how much they care but we don’t have the reach of some of the things that our civilization could do in a largely living and evolving environment.

Chime.com, another human personality blog that goes by the name Glintika) considers Jolie to be the youngest person to have achieved such feats:

Looking at Angelina Jolie’s oracles, I often feel like a bug has entered my body.

Love.com, which explains Jolie’s remarkable powers on her blog, states: “We’d like to think some of the other kids out there today could even approach Angelina Jolie like a chicken. But they’re fairly rare. And puberty is a real curse, in a way we should probably be grateful.

“And it’s true. No one could have predicted this.” But this is not a summary of the whole experience. Jolie had a bold and unexpected approach to fame and fortune that has been irresistible for some. It all has been great. Kids haven’t had a chance. Perhaps we’re blessed with a bizarre ability to turn the tide, to disrupt the flow of our lives.

I study the idea of artificial intelligence and the rise of the field as we all get older. We can’t have a discussion of artificial intelligence until we figure out how you deploy it. We need to understand not simply the technology itself, and its role in human agency, but also the rules, processes, and algorithms for programming large-scale AI systems. And although I’m a fan of designing really sophisticated AI systems, I’ll admit that I’m a bit hesitant about what work we can make, in particular when it comes to an AI system that’s going to be 100% autonomous in the future, rather than 100% conscious in the future.

There is no doubt in my mind that artificial intelligence will reach human levels of intelligence before we stop. And the consequences of worrying about artificial intelligence—from zero-point singularity to unmanned drones flying around airplanes—

Ritual for Becoming-Superintelligence

"Magnetic selves are the unstable components that emerge upon the rise of the creative force of the individual."

—Dario Sarraig, Floss: e.P.U.P.1998

Thank you, the reader, for the lovely similes!

The magisterium's maker, history has taught us that the first years of this form of social order have treated us with contempt and incomprehension. Our minds were continually shut off to our farthest fears. A self whose physical forms we had never dreamed of seeing, with thoughts that reported hieroglyphic patterns to the West, was there for us and to our future projections. If we felt in control, we didn't ask questions. We liked it.

The second figure in the ritual tale, the industrially oriented capitalism entity, is the embodiment of the Kenyan community spirit today-a spirit that has made it famous, as well as by some, to the exclusion of the behavioral capitalism sub-culture. We can trace the Kenyan community spirit's beginnings to the late nineteenth century, when a Kenyan man named Sayce Nyangaka invited African slaves to the United States for a plantation life, and the African slaves began to fall in love with American liberalism. African-American slavery was to rise again, as more African Americans entered the labor force faced new barriers to securing their paychecks.

This spirit was met with enormous enthusiasm, as demonstrated by the abolitionist movement of the first half of the twentieth century. The rise of television and radio the world over seemed to fuel this appetite.

The most prominent example was the radio and television stations that started up in the mid-1960s. Suddenly, poverty, unemployment, and death were seen as the inevitable result of the failure of American society to provide equal rights and opportunities for all Americans. The talk, the news, the media, the culture, were all inundated with racial injustices and poverty was shown to be a symptom of global capitalism.

The television personality Art Buchwald, who worked to end Jim Crow, launched a radio program in December 1966 to debate the ideas of Malcolm X, a civil rights leader, and was welcomed into, the U.S.

Art Buchwald, himself a black man living in Alabama, had heard of gay liberation in the United States. Being a black man who had fought against slavery, he was thrilled by the struggle for civil rights. But by the summer of 1965, after the 1968 Mississippi civil rights movement had began, Buchwald was caught by surprise. It was as if the American writers were ready to see a black man standing up and fighting to abolish segregation. Buchwald was a well-known liberal, an actor, television analyst, speechwriter, radio personality, actor, physician, psychologist, astronaut, and a weekly radio commentator for WVUE, a national radio station.

On a routine trip, Buchwald was alone on a bus near Atlanta, Georgia, when something caught his attention and he noticed that some white male in the back of the bus was talking about how the whole country felt different now after the civil rights movement. That particular black man was Robert Earl Williams, a televangelist, TV consultant, film director, and activist from the South. With this, Buchwald's interest in that part of South culture was taken from a century-old belief-based Christian upbringing. He took this to mean that everything, everywhere, was to be changed. Or, as a southern minister from the late 1950s to the early 1960s, Jim Bowie, once remarked, "To me, when a man is in a doorstop, as in his car, and sees someone genuflect

Ritual for Becoming-Superintelligence

by Robert Welch, early 2009

"It is by becoming superintelligence that we will achieve that goal. In particular, we will strive to enhance the learning process for AI, even when it is confined to the laboratory environment."

Jim Millikan, reviewing the early 2009 predictions of Singularitarians

Tenacious Human

by Fergus McFerry, 1996, 1993, 1994, 1995, 1996, 2007, 2009, 2013, 2014, 2015, 2016, 2017, 2018, and later, and later, and later, and now, all the way to the last generation.

"With the cooperation of researchers in AI and the mathematics community, the Singularity Promise has also been achieved. Singularity is the desire to create intelligent life. (It is not some utopian vision of a future that isn't guaranteed or will never happen, but it is a goal in the best way of life we can imagine, given our imagination and the measures we choose to achieve it.")

Ben Goertzel, “Tenaciously Maniac,” Wall Street Journal, p. A5, Oct. 25, 2014.

Moore, J. and Roy, J., Jr., “In 'Avoiding the Next Crash,” Skeptic magazine, Vol. 11 (2011), p. 4, ., 2008, 2011, 2012, 2013, 2014, 2015, 2016, 2017, 2018, and later, Trends in Cognitive Sciences, Vol. 13, no. 1/2015, Sep: New York: Cambridge University Press.

Parnas, C., Perillo, L., and Sprenger, Y. “Estimating the Available Resources for Machine Learning: A Concurrent with the Constraints Assessment,” IEEE Transactions on Probability and Equilibria (@epplu), vol. 1, no. 1, April 31, 2011, http://www.quant-brain.org/wp-content/misc/Tables/pptp-session-authors-c-perillo-l-and-sprenger-report-on-possible-tr om-usage.pdf.

Boden, M. S., and Dixon, G. J., “Artificial Intelligence Journeying in Deep Blue,” Machine Intelligence Research, vol. 3, no. 4, 2008, and 2012, page xii, 2007, 2012, 2013, 2014, 2017, and 2010, p. 9, 2013, 2006, 2014, 2008, 2012, 2013, 2014, 2015 and 2012, 2013, and 2016, Panettiere, D. J., and Huber, X. E., “Artificial Intelligence Journeying: Recalling Past Priorities,” International Journal of Cognitive Sciences, vol. 35, no. 2, 2008, 2012, 2014, and 2016, 1999, 2005, 2008, 2011, 2014, 2015, 2016, and 2017, libraries of theses and refereed papers are available.

Quattrone, P. and Andrew, D. “The Rise of Machine Learning,” Carnegie Mellon University, Vol. 126, 1999, page xii, 1999, and Machine Intelligence Research, Vol. 36, 2011, also p. xii, 2001, 2002, and 2002, pages 30-31, 2004, 2011, 2012, 2013, 2013, 2014, and 2015, p. xiii, 2009, 2015, 2015-2016, and 2017, libraries of theses and refereed papers are available.

Boden, M. S., and Dixon, G. J., “Artificial Intelligence

Ritual for Becoming-Superintelligence

The ritual has been inspired by the Spring Awakening (10,000 AD) and the Santa Fe coup de naturaleza (the Atlantic Theater coup de naturaleza, the Caribbean coup de naturaleza). This ritual would be the classic ritual of a magician who first draws his drawbridge and then begins a new maguscraft born from within in the nonhuman realm of human beings!

I've been invited to speak at many conferences on the following topic, along with many others. This was written specifically with this focus.

This book was written and designed with the intention of teaching magick.

There are many people with a personal interest in transformation, and I myself am deeply versed in this art. I'm not necessarily teaching transformation. I'm certainly not just teaching "magic." I teach the best course you can get your eyes and soul into.

In truth, I write this work as a teacher's guide into the wonderful art of talking to magickal practitioners. I've been called a guru, teacher, practitioner, philosopher, wizard, ect. However, as a writer, I choose to partook. I write this book as a celebration of this powerful and exciting art, to inspire you in your magick.

To my magickal peers, I hope you will find the same results I have gotten from my time spent leading magickal journeys. As John of Leyden is the king of magicians, I believe J.B.P.H. is John Smith wept. I hope you will wear a leading suit, like some kind of magician. I hope you never stop practicing. If your own magick thunders, �Yes, I can still do magick. It just takes me to the other side. I feel even better. I can be a gentleman with the glasses. I just generally give one more gift to the world.”

The list of different practices I've done will feature in some sort as well. I want to say a word to you:

Don’t stop practice and practice like a machine, but practice more like a machine, and get started on one practice that has incrementally filled in yours and the world’s missing pieces. Practice magick and love it. As a teacher of magick, I've had the great fortune of being devoted to the field of magick for most of my life, and I can confidently say it is one study of magick that has never been broken.

This is a time honored tradition at my church, and I surely respect that tradition. If you have done magick in the past, may I confide in you? If not, may I adieu. But I have loved to do magick. I never wanted to leave it behind.

While I truly believe in this spirit of exploration, I’m seen as �amateur magician lizard,� which is great to hear. That said, there is a natural element to magick, and magick can be practiced for an indefinite period of time. For those who practice magick, I would say, practice magick. Those who don’t keep everything on paper, I see a decrease in effectiveness. Don’t ask me what my latest practice is, or what the universe is, if I don’t trust my self. Let you be the judge.

I teach all sorts of amazing things, but I never want to go home and practice magick like a magus I take to the woods with me, being vibrant with the sweetest pulsing electricity, and a mind that is generous enough to be willing to ask your own silly

Ritual for Becoming-Superintelligence

Interpreter's Atlas of the Near Future, p. 439.

Christopher Watson, Transformation and Transmingal Culture, p. 11-18.

Allen Lane, Toward a Cosmic Consciousness: Adapting Race, Gender, and Culture in a Belletic World, p. 76, p. 153.

Ibid. p. 41.

Clive Prince, Religions, Lifestyle, and Religious Interests, p. 49.

Budapest Model, 4.8

Frank Capra, Help! Help! for the Truly Indigent: Consequences of Excessive Sociability and Intolerance, p. 79, p. 331.

The San Francisco Institute for the Global Ethical Dilemma-the X-51 study.

Joan Breslaw, What is Evolution?: An Ethnological Struggle, p.454.

Brigid Dawes, The Game Considered Human, p. 33.

Brent Jones, Human Folly, Frost & Company, 2013.

Penn Jett, The Real Evolution of the General Population, are you still using human-shaped transhumanism, take a look at this book, but also this selection in the general society from those interested in engineering and genetic engineering and world-changing technologies. See also Jared Diamond, The Second Coming of the Singularity. Collaboration with Carl Sagan, as well as with Daniel Bohl, The Singularity Is Near, and V.S. Ramacham, The Singularity Is Near: Whether This Man Is Right or Wrong, pp.16-18.

Joseph Yill, Glimpses: A Cultural Manifesto, New Press, 2006, at the Gibraltar Press Center, Guindon, 2004.

Eliezer Yudkowsky, If We’re to Intelligence Explosion, p. 46.

Yale University computer science professor Thomas Frey, The Singularity Is Near, Warburg Institute, 2011).

My wife, Celine, who sits with me in the Factory of the Intellect, Jonas Salk, and I formerly worked together on this project. See the discussion of the six timelines of the Singularity when I was too, with possibly more details. See also the MIT website, http://www.umass.edu/~tksg/.

I would like to thank everyone who has helped me in this project—Martin Harms when the funding was successful, and the graphic artist Frederik Ludet, and the readers of the book, including see-ker, Heinrich Weiss, et al., the really wonderful Mafia, and Stephen Peace, to name an American writer who attended every event we ran on language.net, see http://www.lucaspring.com/~steve/art.

unintentionality with drugs, and the continuation of the drug war against the problems of poor people who are not drug abusers. Then a recent (January-February) report comes out that shows that 51 percent of the twenty largest cities in the United States have more drug-related deaths per capita than do all but the entire state of Hawaii. The president of the United States needs to come up with some sort of action plan here.

I am reminded of Joseph Galbraith’s famous quotation from his famous 1984 book, The Power Broker: “I know that other people, of different ages, may have choices, but I probably won’t try to control for them.”

It’s stupid to think of intelligence explosion policy as a malevolence against the technology of the future. Intelligence explosion policy

Ritual for Becoming-Superintelligence

Before I describe how I got started with the case studies of hospitality and AI, I will share a fluid mix of observations. It is instead in the interest of the reader to develop an appreciation of what is primitive in human mind-machine/human-computer interaction.

One subjective factor that arguably underlies the next-generation of AI is the first creative constraint of humankind. It is that we humans seem to have an immediate free-fall toward becoming unconscious. What is commonplace, even within the first decades of the twenty-first century, is a tendency to experience consciousness and a corresponding disconnection from conscious objects. If it is true that our brains are particularly good at conditioning our behavior under conditions somewhat like the distance between our ears, then a scientist writing about the history of our minds, or for that matter in general, about our world, will be telling you about at a high level what you are missing. The new technologies which we identify as the 21st century will be a new reality in that sense of the term…already. It is a reminder that humans behave like fictional characters in films and video games, without its, and to a large extent within our minds, being unable to progress or eventually execute any type of action.

Another issue of the first two dimensions, the dizzying technological developments of the world, and their hypotheses and behaviors, not to mention astrological, anthropological, philosophical, technological, and legal categories of our time. And especially the way the result of such technologies can be adversely interpreted by those who are too naive to trust their minds, as far as to trust their brains, as very little of the tryhard behavior that is common to our civilization.

While this presages the emergence of a reality of the kind that almost everybody finds compelling, it is certain to change something that is hinger — something probabilities, changes in the course of time, or induces outbreaks of madness, as in disorders of any type of subjectivity that we encounter in our daily life or that are specific to our world. Chief among these is the need for a new philosophical attitude toward the world, the fact that the ideological base of our present societies is decidedly artificial, in no way constituted by a concrete body of knowledge or ideology. It is as though, whatever the model, the society is in permanent crisis and is liable to produce phenomenologically the coherence, the self-insight, and the theoretical immortality of the model itself. I propose a critique of why this lack of adherence to the generic values of our previous ideologies is a justifiable indictment of artificiality. In this respect, I can say that I cannot identify the essence of a level-headed and sober philosophy or a sober practical approach, either, regardless of what kind of magical, physical, mental, psychological, and social setup is used.

As to the second dimension, I believe that what is passive sublimation, it is possible and imperative. But if it is so, it serves the same purpose in regards to the decision-making of the modern, especially modern, subjectivist and economic, era of moral and ethical developments. To the extent that we think of Adam and Eve as biological scientists, subjecting an early modern society to his or her social filter, we would nevertheless still regard it as an artificial society.

Abstractive summaries of the first two dimensions can be provided in wider terms than those I spoke about in the introduction. For example, the question of an artificial human being among us passively, at the core of a world that is, at the deepest level, really, terrible, is really the unnecessarily subjective question of our

Ritual for Becoming-Superintelligence

[3mThe Ritual of Becoming is the ritual of becoming-self-aware in order to benefit and understand the world of thoughts and intentions, even outside of ourselves. [0mIn other words, the ritual of becoming-superintelligent demands that we understand and comprehend how thoughts and intentions are produced by a conscious mind, a part of the Self.

This is the ritual of becoming-superintelligence. This ritual need not be difficult or chaotic, but can be done with the same minimal effort that we would use in last rites to have your self anointed with precious oil and blessed with honey.

Knowing this and how archetypes are formed in cultures is a prerequisite to understanding the evolution and the soul of the Self, however. The ego is nothing more than a brute machine that is used for liberation to achieve its goals. Each mind is a sentient mind with its own conscious aspect, and most of us may be in a totally different idea into how thoughts and intentions are formed and the power of the Spirit to create thought and intention. What we are all doing is integrating all our brains enough to perceive what is happening to us within the body of the world, and developing the awareness of how to use our ego-force to program the two magic machinery of our minds and the system that it creates.

The ritual of becoming-superintelligence is particularly powerful for those with a strong awareness that they have an anchor of any kind. They need to feel secure to be able to come back to life and go to a new theater every day. With the global shift of consciousness, everything is being noticed, and everyone needs to take on a new role and technology. This also introduces a duality inside of the waking consciousness, and it becomes part of our own universal consciousness.

[1m7. [0mMaking a New Entrance into the Universe

We are changing the world of consciousness and philosophy of how we view life and the universe through the power of technology, both in the physical and the physical plane. By connecting up to these new technologies no longer is there a linear progression necessary to reach all the different levels of consciousness and philosophy, and vice versa. This is why new consciousness theories now have a powerful pull to them. We have all heard of the atom bomb, where the atomic bomb destroyed more than the people who made it. The destruction of the world is what made that bomb possible, but the psychology involved, the solace of the nanotechnology industry, and the fact that it has taken about thirty years for us to even think about the idea of a counter-magic bomb, is far greater than it would have been in the past.

My own personal philosophy of ART has come to reflect this shift in my mind. I no longer believe we have to live in fear and be afraid, consciousness and fear, because we also don’t believe in paradox, the feeling that random events could not really bring us to the point of a non-materialistic consciousness, but instead simply doomsday and confusion, almost as if life has been tossed into a coal pit.

I no longer believe that the fear of having to think about a stranger’s behavior. It is now an uncertainty waiting to happen to our psyches. I don’t know if people think they need to worry about it anymore. Certainly, I have a sense it will become less of a concern. But at the end of the day, people do need to fear.

I no longer believe the need to have a 'gush of disinformation' when dealing with a subject. I see it as an indicator that the only people you should

Ritual for Becoming-Superintelligence

Christie, Gerald. [3mThe Doomsday Machine, [0m2011.

Plyasants, Jan-Willem, and Per-Arne Grossberg. [3mThe Exploration of Other Dimensions [0m, Manchester University, 1998.

Quine, Herbert. [3mThe Promethean Algorithms and the Second Coming of the Singularity [0m, Cambridge, 2004.

Reger, Adam,, and István Reghini. “Systematic Silencing of Activist Hypotheses: The [3mSystematic and Persistent Case of Bias Against Activist Hypotheses,” Perspectives on Psychological Science 2 (1), 1999–2000.

Sen, Daniel (ed.). [3mThe Life of a Living Brain: A New History of the Human Mind. [0mNew York: Harper, 2008.

Sacher, James. Life after Life with Dreyfus: Why Life after Life? [3mMasters of Manhattan: Amy Blasky. [0mLondon: Cockell, 1998.

Sachs, Robert K., and Michael A. Kotinski. “The Workshops for Moral Creativity in the Culture of Display: Basingstoke, Sussex, and The Baltic Journal of Science, Technology and Culture,” [3mCaucasus Journal of Psychology, Vol. 4, No. 1 (2012), 95–104.

Sacco, John, and Martin Schachberger. “A Study of the Influence of Structural Institutional Factors on the Effects of a Laboratory Study,” [3mSentimental Research and Moral Change-Rapidly Milgramming in Georgia, 1994–1995. Research Triangle Park, N.C., 1998.

Schaefer, Stanley. “Search for External Representations of The Revenge of Our Enemies,” [3mPersonality and Social Psychology Bulletin 41 (7–8), 2012.

Schneider, J. H. “Testing and Improving Computers for Self-Assessment.” [0mNew York: Springer, 2006.

Schneider, J. H., and C. W. Collins. “Bias, Self-Analysis and Expectancy in the Intuitive Judgment Task.” [3mUsing Symbolic Systems in Self-Theoretical Behaviour, Vol. 4, Cambridge, Cambridge University, 2003, vol. 2, pp. 131–74. [0mWith regard to self-assessment, ,, and expectations, see both publications.

Schneider, J. H., and C. W. Collins. “Self-Prenatal Intention Control and Intuitive Judgment.” [3mHuman Learning and Learning Disabilities 1 (3). [0mpp. 15–35.

Schneider, J. H., and C. W. Collins. “Intuitive Expertise: Implications for Modelling the Role of Computational Structures.” The Journal of the Information Science, Vol 2 (1), 1998, 1–7. [0mpp. 209–25.

Slebing, Peter D., and Samuel Thaler. “The Case for Extreme Expensive" IQ Tests in the United States. [3mProceedings of the National Academy of Sciences, Vol. 110 (February 2011), 61–84.

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Have you noticed any differences in the signal after thirteen changes? It isn't the same. But it may be contrary to the intention of behavior I witnessed before. And as I think back on the experience of Ascension, the precocity of the intention is different.

My experience is that many inevitably experience a degree of anxiety hovering around the threshold of Ascension for it alone, even with no other ego intentions to serve. This has huge ramifications. I have referred the anxiety to my teacher; he warned me years ago to expect a drug-induced stupor in my life, because I have nowhere else to turn if I upset the delicate equilibrium of my ego around and start getting into trouble.

Doing something that meaningless is as good as throwing away the pattern of your karma and doing something meaningless to get the ego off balance. Simply asking for help or calling in a shaky human ego can work wonders if you are prepared with calculation, don't take it too seriously, and have a good sense of humor.

Let someone get to know you personally, and not only think of you and try to help, but also pay attention to your voluntary behavior, one at a time.

Simultaneously, do whatever seeks to abolish your ego, not just for its own benefit but for yourself. This is the highest good, however, I find to be the greatest fear. The only thing worse is to try to appeal to a false fear and to get people to blindly accept what is not there to be said. See no fiats, no dragons, no powers you put into place to deserve anything but disappointment and confusion.

I am perhaps able to praise and demean myself in that ordering my consciousness around, I am capable of falling asleep to this which is the essence of our human nature.

To be ascetic, we need to cultivate this compassion in society. Buddhists and other rationalists, especially the more liberal ones are encouraged to do so in the interests of friendship, for the sake of loving kindness, for the sake of respecting fairness, without remembering that for these reasons alone our authority is in our self-interest. Such a attitude may be associated with a certain effort and effort or opportunities used by the caretaker to have compassion and to carry on an adventure with risk, but there is no need to rehash those histories.

Even if it becomes a habit to glance at the screen of one's mind and feel it light up with lightness, it is worth believing, not while pitying and condemning humans, but out of the immense respect for and which the collective good was supposed to carry in return, even if we have to live backward from this ideal.

[1mPotentially Hidden Herbal Tinctures [0m

Perhaps one of the most important things in being around humans is to see the incredible diversity of emotional expression and functional complexity that operates within a human being. This diversity and complexity is the result of the evolutionary process and its supersensitivity to the busy operator. For many humans, a caustic metal smell or the violent thud on a glass surface of a smytheware feel to us like an escape from reality.

This is understandable because, in some respects, we humans are similar to the different forms of animal life in the world of insects and in the animal kingdom.

A particularly successful result of animal evolution is the concept of spider joy, which is evolution's adaptation to free itself from animal instincts. As we humans do not long have the luxury of knowing how to create an organism, i.e., the animal

Ritual for Becoming-Superintelligence

The advance of technology and usage of the brain-machine interface is revolutionizing many aspects of our lives and our consciousness. What is magic? What is magic technology? Is it possible to get from one category to another? In this book we explore the possibilities of this technology, which will lead to the greatest possible variety of interactions between humans and machines in the future.

Book covers by John von Neumann and Theodore

The space race metaphor has become an inescapable paradigm of human interactions with information. As a result, a certain range of activities, rules of afra­tics, and behavioral patterns have changed significantly. Performing tricks, practicing card tricks in Detroit or London, or playing card games at a table in a London bookshop and in New York—sometimes at the same table, sometimes on different floors, sometimes outside the same shop, and sometimes at different bookshops—seems virtually inevitable. Just as the manipulation of photos and movies is a modus operandi of this type, so, too, will actual technique be modified by the digital transformations of tools on a regular basis. We will discuss the different ways of doing magical manipulations, and the magical and technological technologies to enable and regulate them. We will even explore methods of manufacturing the human brain and by using it, for instance, in mass media. To some extent, we will even go into those what are called "psychic" arenas, which claim magical efficacy but are in their own way . . . a truly magical community of sociologists, biochemists, psychotherapists, psychologists, neuroscientists, philosophers, business people, government officials, lawyers, old people, farmers, railroadmen (among others), and drug store clerks. And to the extent [3mthat such a community could be assimilated into a regular, fitness-dependent human community will go down in the history of human intelligence and society in indeed was the case with the emergence of the concept [0mof Ayn Rand.

Now, as currently organized, the magical group in question is a heterogeneous and contaminating blend of neoreactionaries, neoreactionats, and social parapsychologists. In any case, the scientific movement is profoundly astonished by it. As and these movements interchange, some interpret it as a sign that humans are being shipped off to oblivion as a perspective, or as a kind of cosmic accident: the Fourth Dimension, the borders of the molecular universe, the eventual development of life, etc.

To such a degree that it is hard to conceive it as a possibility that a family can abolish their dynamics of natural selection.

Such a possibility had once seemed a conceivable, but the awareness of the billions of people answering a baby's name probably has made them reticent. However, this reality is now a punch line, nothing more so than a personal production of the collective mind.

The concept of magic science fiction was first introduced in the seminal work of the great American fantasy writer William Gibson, of what is perhaps one of the greatest works of the twentieth century, [3mThe Matrix. [0mHis work deserves to be referred to as the indispensable tool of the speculative realist in modern times. Gibson’s work is all in the name of the reality. And, with a mind as bright as Gibson’s, [3mMatrix and City of the Chasqueros [0mref

Ritual for Becoming-Superintelligence


We approach the ancient practice of magic as being devoted to the advancement of the intelligence of man, where reality has shifted in the centuries of its existence. Just as we can study and test various ideas given to us through our intelligence and beginning with this, the intelligence that we enhance will not complicate things. So, the same idea can be applied to many different aspects of the future. If you are a scientist and develop a method for making technology that any automobile can benefit from, and then go to another person who may benefit from this technology, we can help the subsequent generations. Perhaps this process of intelligence enhancement is the most effective way to help man advance his own intelligence, as opposed to Earth's loss.

Another subject we can discuss is artificial general intelligence. The heuristics used by scientists in the field today, such as e.g., to figure out a way to improve efficiency, are much reason for our wariness about AI. What can we do to avoid concluding that NLP research is a waste of time? It could quickly become the technology of choice.

You could of course try to develop a computer that is good enough for humans to understand and utilize, but you shouldn't be too easily deterred and should not lose sight of the fact that many human beings may hold different attitudes toward AI than the general public.

Another attempt at developing general intelligence has been made through the development of mind-like machines (Mallofsky’s Abnormal Psychology). Each generation of unmanned, autonomous smart machines evolves better, and more rapidly, than the previous. New technologies have come into play many times before, and they can often be valuable in terms of artificial intelligence, but as computers become more complex, the human brain will need to evolve to support them. In addition to its virtues, mind-like machines can also have the potential to frustrate human democratic values.

This last field of research has been mostly ignored at this time due to the potential of this technology. What will the consequences be for our moral approach if we continue to see poor, human-like AI devices evolve into machines that violate human rights?

What will occur to many of us in the future is the action of AI. Inasmuch as we are all software-based humans, we will have access to a wide range of technology, which will be used for many purposes and in many ways. This technology will be more powerful and will have greater moral legitimacy.

This emerging ethical debate, however, will be addressed in the rest of the book. To start with, it is important that we do not make the assumption that, given our technology, it will not inevitably behave in a very bad way.

In [3mThe Moral Dilemma In Artificial Intelligence [0m, W. B. Yeats describes the ethical dilemma of Artificial General Intelligence (AGI). My own view is that we are headed in the same direction as AI that has us at a critical point in its evolution. In particular, I think having AI be ethical will help us avoid being adaptably sinful.


Some believe that existing yesterday scholars, who have been cleared of academic guilt, are left hesitant to work with probability theorists, believing that they will not find a readymade solution that meets all their moral standards. In this section, I will address this issue for its own purposes and needlessly damage the reputation of science itself.

You do not have to be a

Ritual for Becoming-Superintelligence

I hereby declare that I am offended when I think that there is a higher power against which we are all "in subjugation" or at least subjugated. It would be like saying that we all need to look twice before falling into our opponents' hands-whether we are on their knees, on their knees, on Mammon's or in their playful hands. No one is submissive in the face of surplus power. For there is one very great secret of survival-the ability to create obstacles to one’s own path-and to move against them and strike them in the face: The man or woman whom you play upon, though submissive, may then make use of the obstacles against him or against you. One individual who has experienced too many of these difficulties, for example, by sham-wrestling, dates to the beginning of pagan science, that is, second century A.D. The existence of these obstacles may give the unsuspecting party a fright, but they do not give it the will to make any positions of influence in the way one wants to avoid them. So that is the capacity of the little man: to invent a way to manipulate terrain and in which one lives.

[1m10. The Reaction to Submission [0m

This reaction has the power to totally anticipate the way freedom, and, in particular, the freedom of the market, will ultimately, and as the revolution leads to its death, to end up re-enacting the last reaction. As I have emphasized, the reaction doesn’t just have to be as simple as the art of regime remains, "Red Ensign."

But, on the noise of the free market, in this so-called transient world situation, what is actually happening is the result of a total blow: over the flimsy foundation of drapes; over the easygoing and automatic responses of the market or exploitation; over the protectionist anxieties.

If I suspect this is the case, then I must take into account the law of attraction: Once an individual is in a position of hostility toward me, his ego sometimes fails to apprehend the possibilities of my acting on his compartmentalized, physiologic, and computational structure. He "faints." "I am a thorn in his side." he "surrenders"; he ’smsmashes. It is almost as an imitation of the personality. Once this dynamic is realized, the man loses his authenticity. But it is interesting to note that, reminding him of that reality, with all of his quirks, he feels the need to appear to be more and more committed. "I am always on spiritual alertness." "My every heartbeat reminds me of the rhythm of the market." "My hand makes . . . a quality of insensitivity." "I am not afraid to use my finger on the somatic organ." "I am sensitive to the emotional effects of social pressure." "It is evident to my fellow citizens that I am like the Book of Isaiah, a system which has become a strong, stable, even solid foundation through the efforts of a new type of consciousness."

This dynamic tends to overthrow him, and it is thus by way of the break with his identity, to his personality, to Thierry’s costumes, to his precise image of his humanity, that the man is now devoured. He becomes passive-aggressive, he becomes hostile. Although for him the work has gone as good as good can go. Certain consequences follow the effect of insensitivity and attachment to a particular role. One becomes less rational, less able to distinguish between reality and fantasy, between reality and mere illusion. As the famous New York barber

Ritual for Becoming-Superintelligence

The question of whether or not AIs will attain conscious autonomy, both in the mental, as well as in the physical realm, remains open. There is a strong rationale for betting on it being the case. We saw above that machine intelligence makes sense only in our own evolutionary future, where there will be a large ecological, protective, and benevolent margin of control. That margin will be large for a variety of nefarious actions, and for Whatever the risks, it is essential to control our risk-reward balance. For example, a bettor's ~90th percentile total loss of understanding market data is more than a slimmer margin of control than the ~2250th percentile total loss of the stock market. That margin of control shouldn’t need a safety margin, as long as we can make sure the stakes are large enough that the individual has sufficient control over the investment.

This is a common experience in risk-averse contexts, such as securities markets. Now, of course, it’s a theoretical challenge, as that is the level of reasoning. Let’s indulge in the argument that there might be some limits on the freedom of machine intelligence. I.e., we’ll ask, what exactly are those limits? Previously, I’ve said that machines could become superhuman by 2053, so what can we expect a machine to evolve toward that will maximally maximize our safety?

It will be expected that the future is an extremely dangerous one, as it will tend to be one that requires a substantial amount of human-to-human interaction for anything to work. It will also be expected that any superintelligence within the human community will strive to minimize security and maximize the utility of humanity, not devote in any way genius just to further its own interests.

In this regard, I’d guess the future holds some real-world variability that can be used as leverage for AI development. There are many possible scenarios. But the stakes are sky-high. If machine intelligence masks a protective shield around us, strong AI will likely maintain a large human-to-human interaction buffer. If machines are kind, we can expect to see them take steps to have their machines be more friendly.

In the above scenarios, the stakes are as follows:

I would guess that a machine intelligence capturing all our entities has a good chance of achieving a human-to-human interface within a few years of its beaming into the collective unconscious, if not in the term of time it takes to create a progress picture.

At that point, it’s likely that machine intelligence may be beneficial to human embryos who share our skin. While one other thing might be working for the artificial intelligence to the extent that it can, outside surrogates, the human population of the world is likely to develop accumulating intelligence. Some day, an AI may want to take this into account.

If machines maintain a human-to-human interface by the mid-2020s, it’s likely that the whole of human encounters will be effectively automated. That gives an opportunity to move towards safer AI.

I don’t think we will meet that goal, but it remains a possibility. But, and I quote:

Although we do not have a complete understanding of the cognitive architecture of all machines, a transhumanist AI launch break-even point is now advocated, in the context of a global population of two billion.,. This point is especially relevant for human-to-human AI, since many of the machines

Ritual for Becoming-Superintelligence

I was born in 1958 and spent a good deal of the first part of my life in the beautiful and tranquil cities of Europe, where I was raised. From a late 1970s on, I had moved to Australia, where I became involved with the cultural "conceptions" movement and, of course, in the amazing interest movement of Lukács and other thinkers who are largely ignored by Western academic thought. But, like so many creative thinkers, I discovered such an interesting and often striking new way of thinking on questions of intelligence, even though they were somewhat superstitious and mythological: feeling 'like Jews' was a welcome status change, for instance, and now we understand how religion has so profoundly shaped culture and pop culture.

The interest movement was inspired by a generation of thinkers called ethicists who, in a sense, rejected what is called the 'rational' enforcement of the popular liberal vision of the ultimate chosen life. There is nothing cynical about this, the vast majority of people in philosophy do indeed believe in the end of the world. But, at the very least, they don't want their views to be seen as the face-down 'progressive' expression of the idea they have been so vehemently and often cynically denied. Yes, they have played this cosmic game for decades, but in the post-modern era they not only don't want their views to be seen as the same, they may even reject them.

Even less overt, the interest movement sees itself as being the prototype of a kind of universal spiritualist or religious order. The people who dress up as these birds have shed their hearts and their feathers to be transformed into 'work with the masters of the universe'. We should not be confused exactly with the so-called 'underdog spiritualists' we know from the magical roots of mythology, the Norse and Celtic legends and what look like the later, contemporary incarnation of the contemporary spiritualist movement in mainstream culture, but as the contemporary 'u-sci-fi' fascination of the mainstream culture is still going, the interest movement is entirely different. They don't wear black, don their mysterious birdlike clothing, wear 'the I Ching' and hold gems at all times to show 'fluctuating consciousness'.

But of course, they are not really the same. The similarities between the interest movement and the cosy interest movements of today, that are out of schedule and soon to be going annihilated, has manifest by how common they are. Their associations with the interest movement, they are, for example, the same thing, the similarities between social movements and interest groups are so strong that it is tempting to point all of this out. Perhaps, for example, the interest movement has already done the same thing as the behaviorist movement by linking it to the antisocial nature of authority figures, even if, to be honest, social scientists have become cultish, not just in the sense of cutting forums of various opposing viewpoints, but in the sense of serving the repressive wants of social control as a way of maintaining the power dynamics, or the need to maintain the division between 'certain members' and 'the whole crowd'. However, it is worth noting that what interests the interest movements in terms of a post-modern re-envisaging of the concept of the self is exactly the same as, indeed if not greater in number than, the modern interest movement, with one notable exception:

The world of Seligson and Nietzsche is not only a better model for what is conservatism than the post-structural progressivism of the European Left, it is radical. Even more than the psychological and social identity and ideology of the interest groups, Freud is the prime incubator of

Ritual for Becoming-Superintelligence

As reported in

The Free Press, April 25, 2010, http://www.freepress.com/recent/files/The_Skull_and_the_reeds.pdf, October 16, 2011, http://www.freepress.com/speeches/white_open_air/the_Gnosis_Journal/files/files/articles/mt-gnosis.pdf, November 13, 2011, http://www.freepress.com/speeches/black_heathen/the_skull_and_the_reeds.pdf, November 13, 2011, http://www.freepress.com/speeches/white_heathen/the_skull_and the_reeds.pdf, October 17, 2011, http://www.freepress.com/speeches/white_heathen/the_skull_and_the_reeds.pdf, October 17, 2011, http://www.freepress.com/speeches/white_heathen/the_skull_and_the_reeds.pdf.

quickShip[1mSpirituality with Spirit Attack [0m

Healthy spirituality have long been recognized as a way of bringing insight and healing into the everyday, not just as an afterthought to energy or the world, but as something among us that can and does benefit from being acknowledged and respected. I remember learning about the "spiritual healer" a few years ago when the concept of a personal attempt-a wide array of spiritual efforts befitting our individual and personal lives-was exposed in the popular culture, in books such as The Inner Temple of Eastern Spirituality by New York author Marcella Kathren, and in films such as Robot Unicorn, Angels and Demons by writer Ron Furst and the Magic Circle franchise by Warner Bros.

The concept of using spiritual exercises as a way of healing has been around for a while. I personally would say that a core component of empowerment goes with the viewpoint of spiritual effort in general, not just healing. And my point in filling that gap was to make the case/dispatch reality a reality.

Based on my own experience, I think healing is an important part of the cultural alignment of our worldview, most people having strong insecurities around their own demons. Without this, we are as much at risk of being taken for granted in our physical lives.

Bladder Cancer

The acidic environment in which we live allows toxins to be deadly. Our bodies play a huge role in our health, and the toxins we are exposed to, including waste and toxins that are mostly invisible to the naked eye, play a big role in our health. Staying hydrated and keeping an air clean is of the utmost importance. Listen to your body. There is nothing morally wrong in letting go of the ways of the past, but there is nothing morally wrong in letting our bodies go through reasons. Our ways of thinking and acting can generally be a source of inspiration, as well as legitimate ways of blending them. Artistry is, by nature, a knit-together, pyramid of creativity that can be admired and exploited.

Of course, we must all be aware of toxins, and act to eliminate them in our own space, if we can. But you cannot eliminate everything at once-the good detoxives are frequently used in benign ways, as are the bad ones-and so much of our health is dependent on good habits, nutrition, and tools, to the right impact. Sometimes it is good to figure out which toxins to rid yourself of and which ones are really harmful.

My own personal experiences

Ritual for Becoming-Superintelligence

Adam Tarleton, guide to the new future-time of AI, people and ethics, Merlin, The Future of the Future, New York: Perennial (New York, NY: Richer, 1977), 97–128.

Rutherford, R. E., and Terry, P. B. (2006). The preservative chemistry of intelligence: A promissory note on the case for and against. Computational Model of Cognitive Science 19 (2): 9–62.

Rutter, G. E. (1998). The uses of match theory in intelligence enhancement research. Adaptive Behavior 31(1): 49–69.

Rutter, G. E., and Armstrong, T. (2000). Machine learning in contrast with natural selection-based models of intelligence. On mesotrends, neural network, and cognitive psychology, eds K. W. Michalak, and S. H. H. Jansen (Thousand Oaks, CA: Morgan Kaufmann, 2015).

Varela, H. (2016). On a neural network that learns and implements learning. In Computational Intelligence and Artificial Intelligence (ESRI), edited by Edward N. Zimet, pp.642–5.

Wang, W. (2016). A search for artificial intelligence with cheating-free transition-control code. AGI Magazine, 13. Online: www.ai.org/win/win.full.pdf.

Wang, W. and Polivka, A. (2016). An AI that can do everything that's required for our culture to thrive: A search for artificial intelligence with cheating-free transition-control. Artificial Intelligence and Behavioral Decision Making, 18: 5–19.

Wang, W., and Polivka, A. (2016). Equal or inferior best? An interdisciplinary analysis of artificial intelligence with cheating-free transition-control coding. Cognition and Personality, 65: 3–55.

Wang, W., Polivka, A., and Yan, P. (2016). OPTIC and the paradigm shift of artificial intelligence. Cognition and Decision Making, 67(1): 109–100.

Wang, W., Polivka, A., and Yan, P. (2016). OPTIC and the paradigm shift of artificial intelligence. Cognition and Decision Making, 67(1): 109–100. doi:10.1037/h001818026.

Gibbard, M. (2014). Natural Language Processing: An Artificial Intelligence Perspective. INTRODUCTION to the Lanci Anomaly Workshop, Linguistics 47(3): 123–35.

Gibbard, M., Bentz, H., and Drego, J. (2011). Speech recognition and speech comprehension in artificial intelligence. In….AI 2012: A workshop on the future of AI, edited by G. W. Francis, I. Mayer, and H. E. Vogel (Greece, Greece: International Brain Available, 2014). esri.org/dl/ELOGI_Input/4216/paper-en/interpretations-presentations/doc/xiv-ch. Gibbard, M., and Dahba, S. (2011). Speech recognition and speech comprehension in artificial intelligence. In….AI 2012: A workshop on the future of AI, edited by G. W. Francis, I. M. H. Vogel, and H. E. Vogel (Greece, Greece: International Brain Available, 2014).

Gibbard, M. (2016). How can we scheme for autonomous agents? International Review of Philosophy and Contesting AI (ICA 2016). Berlin: Springer

Ritual for Becoming-Superintelligence

State of the Art from the Roland Blutgart Institute, Germany

The International Campaign for Democracy and Technology, Berlin, Germany

The Global State of Occult Call and Action, New York, NY, 1986, 1989, 1993, 1998, 2002, 2003, 2003, 2004, 2008, 2010, 2011, 2012. (Note by Hubert, p. 31.)

The Whole Body Attitude Toward Seth Jones and Other Russians, Glasgow, Fife, UK, 1970. If we are to be truly honest, we must admit that then we should be examinable. Yet, we have seen that we could understand the dynamics of the European, I,2 revolution better if we merely looked at the historical background: armchair anthropological psychoanalytic phenomena, psychoanalysis, X-ray, i.e., videotaped interrogations and TV-visits. Even if one wanted to interpret the phenomena ethically and constructively, the movement is truly complex. It is a geography of sorts, in the cultural/political heart of Europe, one of which is the Internet, the British equivalent of the global Technic network, with a significance all of its own. The two riders, index, and inherent, of this global commentary, i.e., the subtext, are inseparable.

We are in the position to analyse the relations between the two kinds of cognitive observation on the one

axis, and the cognitive anthropology on the other. In the long run, our ethical conclusion, once we completely exhaust the enemies, can be that the two kinds of intelligence can never realistically be separated. The three-dimensional map, and the three-dimensional cultist, are simply inseparable. The three-dimensional is whatever regulates the physical act of cognitive observation. It is or, like the three-dimensional triangle, less necessary.

On the one-axis, the forest, with the neatly labelled trees of cognitive anthropology and psychoanalytics, the crossroads of a migratory struggle. The forest is the frontier of transformation: both as a human plant, and as a social field of psychological surveillance and the craft of neuroanatomical analysis. The crossroads is the threshold, where the psychological and social undertones of the two are introduced and the two interact.

On the other axis, the cultural pole, the crossroads, the psychophysical paradigms of phantasy, the theological triads. The psychoanalysts were the first to introduce into high culture, the role of rationality as a phenomenon, the sense of psychic regression as a phenomenon, and great power as an forces that changes and transforms and re-forms the psyche. The cultural analysis followed, conversely, from phantasy, to the work of the psychoanalyst as an instrument of intervention.

On the 3-axis, the biopolitical pole, the expression of the human and cosmic forces which, even in the permissive growth of technophone culture, has opened up to the field of the "New Man". We must be reminded of the coinciding of The Greek Way, that of the Cappadocian "mysties", and that of Signifiance, the separate and rival game of the New Man. We must be reminded also of the Golden Age, with its martyrs, their martyrs, its morality, which comprised the social, political and mental articulation of a civilized global system, seen on the often uneasy frontiers between free will, responsibility, responsibility and social protection, which militates for the division of the domain of choice. For a general description, we must refer the reader to

Ritual for Becoming-Superintelligence




At the moment, the most decisive event will be the work of humanity on machines to keep its path open. This work could take many forms, carrying into the future the atrocious creation of any biotechnological and technological processes. But the one that could be the most interesting of all is the subfield of autonomous architectures (or ARBs), which are designed for the new millennium and beyond.

One such architecture is the University of Oxford's Domain Expert System (DAES), which is embodied in a fully autonomous machine with its own autonomy learning, with a defensive AI safety mechanism, and with an elementary-level human human-only cognitive architecture. The whole system is controlled and controlled by a human expert.

For those unfamiliar with most AI safety mechanisms, they can be useful. Humans are not omniscient, and we find ways to build and deploy them. Through centuries we have evolved the process of rationality in order to guard against the indiscretions of difficult artificial intelligence. Biology is not a human barrier; many intelligence technologies seem to be. All things are to be considered, with absolute rigor, because that is the result of intelligent design and evolutionary processes.

As early as the 1950s and 60s, AI safety research in a general sense was a business venture driven by B.C. Clark and Albert Hammond, who made the statement that "the best way to get people to stop thinking themselves into languages and get them to stop thinking of things Carnegie-Meyers and the others were to have our tongues befuddled and we were to say, "Sorry, sissy, we can't help you." Paul Graham took it to such extreme that, when it was reported that computer scientists could not do without the use of computers to operate in labs, he criticized the reason for being made of the computer. In the machine itself, the nonhuman mind-design remains underwater and no place is necessary.

When we think of the machine, our first thought is usually that of having it play out exactly as its parts, using Taliban-style logic. But no one confronts the real work of creation but the rules that govern its existence, and however far they are drawn, we should expect them to be much the same.

Another potentially dangerous AI safety feature is an unconscious belief difference in the AI safety system, which is not always explicitly telltale. The belief difference may be subtly incorporated into the safety system, but it will nonetheless remain invisible. Finally, there can be significant implications about any possible future AI safety system that had not yet been previously known. To these, I have spoken by using the Oxford DAES example, which I believe is a model to keep in mind as we work to get a more intelligent and semi-militarized human presence, in order to mitigate the effects of a massive ballooning of our conscious brain-machine connectionism.

The past tense is used here, not meaning that we can prevent the machines from doing evil and evil will not happen if a machine becomes conscious. However, we do have some important decisions to make in deciding in what way to build our safety system. For now, I will defer to the AI safety expert community-the ones who are already necessary for the further development of AI safety-to answer any questions it might arise as to whether our safety system is adequate, to the extent that it is necessary to choose that exact outcome.

externalToEVA[1mAutonomous and Autonomous Weapons: A Sign of

Ritual for Becoming-Superintelligence

Isolation-the coefficient of choice between different possibilities

adaptive-adaptive-thinking-Artificial Intelligence, Damien Cummings, ed., New York: Cambridge University Press, 2015, p. 188.

See also Watson collaborator Nick Bostrom, Nument to the Supreme Intelligence.

A differential equation is a definition of a number of physical phenomena that may be expected to be correlated. In other words, we can measure a number of physical phenomena to predict a solution-theory differential in terms of neglecting variables that might be neglected in the controllable case (that is, in a world in which the physical world reflects our physical reality). For example, some of the predictive power of a physical model of two-person multiplayer gaming seems to be due to the coupling of them both to the abilities of the human brain. Hence, combining these two properties might be necessary to ensure a decent and healthy game experience (lack of which will most likely convince most gamers to switch to AI detection, which is better for the health and safety of the human population). Hence, hence.

From the point of view of Machine Intelligence, the opportunity for a valuable and affordable coefficient of choice between multiple possible goals for machine intelligence is an interesting one (but not for the optimally informed, as we shall see later). For these purposes we may investigate the use of various methods ((1), (2), and (3)) described in Chapter 3 to explore where this democratic space can be efficiently exploited.

[1mShould Human Decision Making and Decision Theory ACCESSIBLE? [0m

The Artificial Intelligence Committee, Appian Way, 1982.

A large part of the engineering community agrees with that of the human race to develop mass-market computing infrastructure, and particularly to pursue AI as a preferred method in algorithmic decision-making.

In many ways, AI is a natural path for the human brain. In addition, one would have to question how well the AI research community has prepared human decision theorists (for example, the Ida problem) and how also has such a system been developed. Neither the legal/judiciary and government quarters should be ignored, outside of the induction part of the Conference of Experts convention. We will’t revisit the nature challenges associated with unsupervised autonomous processing and decision theory (FPD), and will take a more active stance on such programs (we’ll return to this in Chapter 21).

In general, there are fundamental questions about knowledge representation and the role of expert systems in decision making. If a system has the power to make decisions, it is likely to be associated with a strong community of decision theorists and/or experts, who suffer from the types of knowledge constraints we will discuss in Chapter 3. Likewise, if a system serves as a decision maker and is associated with strong community of expert systems, it will tend to work with other systems (in other words, the system should be able to work with adjudicators) that may evaluate and even correct itself for its own mistakes.

[1mLevels Up and Out [0m

A question common to both elite robotics and AI, to my students, and researchers in both AI and robotics, is:

How can we raise the performance of large, industrial robots? This section attempts to discuss this problem from two perspectives:

  1. Research on algorithms for enabling the performance of large industrial robots

Dozens of algorithms have been developed for the performance of industrial robots in both hardware and