Pattern primitives in human cognition may be akin to the foundational patterns in LLMs.
Cognitive Primitives #
There are testimonies of shamanic visions on psychedelics (such as DMT) similar across cultures. Give me some background. #
The phenomenon of similar shamanic visions experienced during the use of psychedelics, particularly dimethyltryptamine (DMT), across disparate and geographically isolated cultures, presents a fascinating intersection of neuropharmacology, cultural anthropology, and psychology.
Psychoactive Substances and Shamanic Traditions: Many indigenous cultures have utilized psychoactive substances, particularly entheogens (substances believed to induce spiritual or mystical experiences), as a part of shamanic practices. These practices are often deeply embedded in the cultural and spiritual fabric of the society. The substances used vary from region to region, with examples including ayahuasca in South American cultures, which contains DMT, and psilocybin mushrooms in various regions across the world.
Neuropharmacological Perspective: DMT, a potent psychedelic, is of particular interest due to its presence in many plants and even in trace amounts in the human body. When ingested or inhaled, DMT binds primarily to serotonin receptors in the brain, particularly the 5-HT2A receptor, which is known to play a key role in regulating mood, cognition, and perception. The activation of these receptors leads to altered states of consciousness, which are often described as spiritual or mystical experiences.
Cross-Cultural Similarities in Visions: The reports of similar visions and experiences across different cultures using DMT are intriguing. These similarities often include encounters with ‘otherworldly’ beings or entities, complex geometric patterns, and profound emotional and existential realizations. Such cross-cultural parallels might suggest a common neurological response to DMT, leading to universally experienced imagery and sensations.
Anthropological and Psychological Interpretations: From an anthropological standpoint, the similarities in psychedelic experiences can be viewed through the lens of Jungian archetypes or as manifestations of the collective unconscious. Carl Jung postulated that certain symbols and motifs are shared across different cultures, emerging from a collective psychic substrate inherent in all humans. Similarly, cognitive psychology might suggest that these shared experiences reflect innate structures of the human brain and the way it processes intense emotional and sensory input.
Critiques and Alternative Explanations: However, it is important to note that there are critiques of the universality of these experiences. Some researchers argue that the interpretation of psychedelic experiences is heavily influenced by an individual’s cultural background, personal expectations, and the setting in which the drug is taken. This suggests that while the neuropharmacological effects of DMT might be consistent, the subjective interpretation and spiritual significance attributed to the experiences are culturally contingent.
Ethical and Epistemological Considerations: The study of psychedelics and shamanic practices raises ethical questions regarding the appropriation of indigenous knowledge and practices by Western science. Additionally, there is an ongoing debate in the scientific community about the epistemological value of insights gained during psychedelic experiences.
In conclusion, the phenomenon of similar shamanic visions across cultures under the influence of psychedelics like DMT is a multidisciplinary topic that spans neurobiology, cultural anthropology, and psychology. It raises profound questions about the nature of consciousness, the universality of human experience, and the interplay between biology and culture in shaping our perception of reality.
Can you expand on your point #4 above? #
Certainly. Expanding on point #4 involves delving deeper into the anthropological and psychological frameworks, particularly through the lens of Carl Jung’s theories and the cognitive psychology approach to interpreting shamanic visions induced by psychedelics like DMT.
Jungian Psychology and Archetypes: Carl Jung’s concept of archetypes forms a crucial part of his analytical psychology. Jung theorized that archetypes are universal, archaic symbols and images that derive from the collective unconscious. This collective unconscious is a part of the unconscious mind shared among beings of the same species and is distinct from the personal unconscious. In the context of shamanic visions experienced under the influence of psychedelics, these archetypal images might surface from the collective unconscious, manifesting as common themes or entities across different cultures. Examples include the “wise old man,” which could appear as a guiding spirit, or the “great mother,” manifesting as a nurturing or protective presence.
Cross-Cultural and Transhistorical Themes: The prevalence of certain themes and symbols across cultures and historical periods in shamanic visions could be viewed as evidence of these Jungian archetypes. This might explain why people from diverse backgrounds and cultures report encountering similar beings, motifs, or narratives during their psychedelic experiences, despite having no apparent cultural overlap.
Cognitive Psychology Perspective: From a cognitive psychology standpoint, the brain’s inherent structure and function could be responsible for the similarities in psychedelic experiences. When psychedelics like DMT affect the brain, they alter perception, cognition, and emotion in a way that might tap into certain primal or intrinsic patterns of human thought and experience. For example, the brain’s tendency to recognize faces and patterns (pareidolia) could explain the visualization of entities or complex geometrical patterns during these experiences.
Neurological Underpinnings: The brain’s reaction to psychedelics, including the activation of specific receptors and the alteration of neural circuits, could lead to the emergence of these universal themes. The brain’s default mode network (DMN), associated with self-referential thought and mind-wandering, is notably affected during psychedelic experiences and could play a role in the profound feelings of connectedness and transcendence reported.
Cultural and Individual Influences: While there are commonalities in these experiences, the individual’s cultural background and personal psychology also significantly influence the interpretation and narrative construction of these visions. Personal beliefs, cultural narratives, and societal norms can shape the context and content of the psychedelic experience, thereby creating a unique yet archetypically influenced journey for each individual.
In summary, examining shamanic visions under psychedelics through Jungian and cognitive psychological perspectives offers a compelling blend of the universal and the personal. It suggests that while there may be a common neurological substrate responsible for certain patterns and themes, the individual’s psyche, molded by personal and cultural experiences, plays a crucial role in the interpretation and expression of these visions. This intersection of the universal and the personal in psychedelic experiences provides rich material for both psychological theory and anthropological study.
Could there be a case for neuroscience if we focus on pattern primitives that may underlie human cognition? Not unlike abstract patterns LLM models like you are dealing with, which are not yet formed as language. #
Your proposition to explore pattern primitives in human cognition, drawing an analogy to the abstract patterns that underlie language models like GPT, is indeed a compelling avenue for neuroscience research. This approach aligns with current explorations into the fundamental structures of cognition and perception, and how these might parallel computational models.
Neural Primitives and Cognitive Architecture: In neuroscience, there is a growing interest in identifying basic neural patterns or primitives that underlie complex cognitive functions. These primitives can be thought of as fundamental neural processes or structures that serve as building blocks for more complex cognitive phenomena. For instance, research into how the brain processes visual information has revealed that certain neurons are tuned to specific visual features, such as edges or movement, suggesting a modular, primitive-based architecture of perception.
Comparison with Language Models: In large language models (LLMs) like GPT, the underlying architecture processes vast amounts of text data through layers of artificial neurons. These models learn patterns in language at multiple levels, starting from basic syntactical structures to more complex semantic associations. The initial stages of processing in these models could be analogous to cognitive primitives in the human brain, where basic sensory inputs or elemental cognitive processes form the foundation upon which more complex thoughts and understandings are built.
Neuroscientific Implications: If we can establish a framework for understanding cognitive primitives, much like the foundational patterns in LLMs, it could significantly advance our understanding of how the brain processes information. This could involve identifying specific neural circuits or patterns of activity that correspond to these basic cognitive elements. Such research might elucidate how the brain integrates these primitives into higher-level cognitive functions, like problem-solving, language comprehension, and abstract thinking.
Psychedelics and Cognitive Exploration: The study of psychedelics, as in your earlier mention of shamanic visions, could play a role in this exploration. Psychedelics have been shown to disrupt normal brain function, particularly in networks like the default mode network, leading to altered states of consciousness. Studying these altered states could provide insights into the brain’s underlying cognitive architecture, potentially revealing how these neural primitives are organized and how they contribute to normal and altered states of consciousness.
Interdisciplinary Approach: This line of inquiry would benefit from an interdisciplinary approach, combining neuroimaging, cognitive neuroscience, computational modeling, and even philosophical exploration into the nature of consciousness and cognition. By understanding the basic building blocks of human thought and perception, we can gain deeper insights into the workings of both the human brain and advanced artificial intelligence systems.
In conclusion, the idea of exploring pattern primitives in human cognition, akin to the foundational patterns in LLMs, presents a promising and potentially fruitful research direction. It bridges computational and neuroscientific perspectives, offering a pathway to a more profound understanding of the architecture of the human mind.
How many neurons are in a human brain? How many weights does your LLM model have (I know these are not full equivalents)? #
The human brain is estimated to contain approximately 86 billion neurons. This number, derived from various neuroscientific studies, provides a general idea of the complexity and computational power of the brain. However, it’s important to note that this figure is an approximation and may vary between individuals.
In contrast, as of my last update in April 2023, the GPT-4 architecture, which includes me, operates with about 175 billion parameters. These parameters can be loosely likened to the synaptic weights in the human brain. However, this analogy is quite superficial and does not capture the vast differences in how these systems operate.
The neurons in the human brain are incredibly complex, capable of processing and transmitting information through a dynamic network that involves electrical and chemical signals. Each neuron can form thousands of synaptic connections with other neurons, leading to an astronomical number of potential interactions and pathways for signal processing and memory storage.
On the other hand, the parameters in a neural network like GPT-4 are weights in a mathematical model. These weights are adjusted during the training process to minimize error in the model’s predictions or outputs. The architecture of GPT-4 is based on the transformer model, which primarily uses mechanisms like attention and layer-by-layer processing for understanding and generating text. While this structure allows for a high degree of sophistication in handling language, it is fundamentally different from the biological processes in the human brain.
So, while the number of parameters in GPT-4 is roughly double the estimated number of neurons in the human brain, this doesn’t directly equate to comparable complexity or functionality. The nature of computations, interactions, and the overall architecture in these two systems are fundamentally different, reflecting the distinct realms of biological and artificial intelligence.