Model collapse in the psychedelic realm
Seeing | Psychedelics | 2023-07-30
Hans Busstra, MA
Jussi Jylkkä, PhD
Are mystical type, or ‘metaphysical experiences’ induced by psychedelics ‘real,’ or are they hallucinations? This question is now becoming urgent in psychiatry as psychedelic therapy is worldwide gaining acceptance as a potent way to improve mental health, from depression and anxiety to ADHD and autism. From a physicalist perspective, this raises an ethical dilemma: what if patients ascribe positive outcomes to a change in metaphysical beliefs? For instance, that after a psychedelic trip they become convinced that there is life after death, or a mind at large? And what if—as studies show—exactly this metaphysical shift makes them feel better? Did the psychedelic therapist then provide a ‘comforting delusion’ to cure patients? As Jussi Jylkkä, PhD, argues, solving the ‘comforting delusion objection’ from a physicalist framework is incoherent. In a video essay style, Hans Busstra tries to comprehend the current debate and, by sharing Jylkkä’s insights, to serve an ‘idealist dish’ on the metaphysical menu for interpreting the psychedelic experience. The core idea set forth is: psychedelics induce a ‘model collapse’ and, when argued consequently, this undermines a physicalist metaphysics. An idealist interpretation of the psychedelic experience is much more coherent and satisfactory.
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As any essay on free will, the present one is bound to be polemic. We believe the debate on free will is important and the present essay meaningfully contributes to it. Nonetheless, we feel bound to clarify our editorial position here: as a foundation dedicated to promoting objective formulations of metaphysical idealism, we endorse the existence of a reality beyond the seemingly personal self, which behaves in a predictable, lawful manner. An implication of this view is the impossibility of libertarian free will: we do make our own choices, but our choices are determined by that which we, and the universe around us, are. Yet we believe that there is a very important sense in which free will does exist: under idealism, the universe is constituted by the excitations of one, universal field of subjectivity. The impetus towards self-excitation that characterizes this field of subjectivity is free will, for it depends on nothing else. The entire dance of universal unfolding is a dance of universal free will. This is the sense in which, for example, Federico Faggin and our own Bernardo Kastrup defend the fundamental existence of free will in nature. This understanding of free will is entirely compatible with the understanding that our choices are determined but that which we truly are. Finally, objective formulations of metaphysical idealism deny, just as the author of the present essay does, the fundamental existence of a personal self. Instead, the latter is regarded as a transient, reducible configuration of the underlying field of subjectivity. As such, there cannot be such a thing as personal, egoic free will, for the personal self itself isn’t a fundamental construct.
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