46 – #FORMULA

Everything is process.

Far from simple, connecting takes practice. We begin with our mother, echoing her every move, from the curve of a tongue to the crack of a smile. The first milestone on the path to a broader relation, imitation makes mirrors of us all. We see ourselves first as others, undifferentiated, encompassing all space. We relate to everything in innocence, because we are everything.

The unkindest cut of all comes when at last we divine that we are not the all and everlasting. There is a world beyond us, making demands, ignoring requests, and doing as it pleases. We struggle to keep up, tagging along, looking for every opportunity to establish a new connection or deepen an existing one. Those first attempts outside immediate family seem laughably bold, more summary of terms than declaration of affection. But somehow it works, and we learn enough from this success to impel us into a whole series of relations, each with their own peculiar qualities, with each further refining our technique.

By the time we get sent off to school, we have become masters of relation, capable of establishing ourselves within just a few minutes. As we grow into our adult relations – benefiting from the full integration of our neocortex’s social centres – these connections deepen into a form that remains forever open, eager, and assured: love. The quintessence of connection, love requires of us everything we have ever learned about relation.

Connecting does not conclude with love. We move beyond love into connections that come thick and fast. Where once it took us weeks to establish a connection, we master meet-and-greets, our technique so perfected our lives sometimes seem like a series of speed-dates. In adulthood we evolve from halting to assured to nonchalance, growing rich in relations.

Precisely the same can be said for our sharing. Children draw on their abbreviated experience, amplify that with imagination, and share this broadly, only gradually becoming more circumspect, as they temper their sharing in congruence with their growing skills in relating. You don’t share everything with everyone, but instead selectively offer up the choicest delights to those whose appetites agree with what you have to offer. Sharing grows from universal to a laser-like focus (thus the origin of the hipster, expertise so tightly drawn it approaches sharing everything about nothing at all) as we learn more about who responds well – or poorly – to what we share.

Sharing becomes a matter of how as much as whom. Some people want to chat, others want to read, still others prefer pictures, while some want animations. Tastes differ as widely as people, and we each eagerly search for the formula that makes what we have to share unique and uniquely valuable. We want to succeed in our sharing, have it taken up and adopted, and each become salesmen, peddling our wares, foot stuck in the door, utterly unavoidable.

Unless everything we share falls upon deaf ears, sharing means learning. We start as sponges, soaking up every bit of sharing that comes with every connection. Every connection is an opportunity for sharing, which means more learning; in our first years we greedily fill ourselves with everything on offer – language, culture, the way things work, the stories we tell. This process grows more formal as we grow older, not because it suits us better, but for the sake of history and tradition. We could continue exploring, like children, our entire lives. Instead, we sit in classrooms and solve problem sets and experience the pain of education, so paradoxically at odds with the joy of learning.

Neither masochists nor fools, we flee the classroom for a happier realm, ruled by desire. We learn by moving toward that which seduces us, and with luck can manage a lifetime of seduction, drifting from subject to subject – serial philanderers – or by digging deep, in a monogamous and consuming attachment to the material unearthed. Breadth and depth: both have their uses, and in either axis we learn more about how to learn more. We accelerate, optimize, and continuously improve.

All of this is true for us both as individuals and for the entire species. Humans at the advent of language did not immediately possess our facility with communication. That facility came with practice, lessons learned and shared, passed through the culture so broadly they now seem second nature rather than the products of experience. We communicate more effectively than those first-speakers because we have learned from them. Similarly, although Sumerians invented writing, we share more effectively because we have over five thousand years of written culture and behavior to draw upon. They had no template. We have all of history.

We also have all of humanity, hyperconnected, to draw upon. We connect, share and learn from the billions, just as they connect, share and learn from us. Every time we do this, we learn something more. Just as children learn from every relation, every one of our billions of relations leaves an imprint. These imprints happen in the medium of the hyperconnected human universe and, where they prove successful (or at least interesting) are hyperdistributed, shared until they reach everyone who shares a common interest. The lesson learned from a single connection among billions becomes pervasively known, second nature.

We are each learning from five billion others, simultaneously. Everything we are learning of importance becomes pervasive. The way we learn today differs significantly from the way we learned a half a billion seconds ago. We are learning how to learn from everyone else. In another half billion seconds we will all work from a vast, shared experience of hyperintelligence. We are already refining our processes, with each refinement amplifying our ability to learn from one another, increasing the potency of our billions of connections.

This is the precise formula of the process transforming us into Homo Nexus. Every behavior described in this process is ages old, reaching culmination in an amplification of unknown amplitude. Human intelligence is neither additive nor multiplicative, but something unpredictable and non-linear. We travel no known arc, heading toward something entirely unfamiliar. We have all the fuel we need, but no maps for these territories.

45 – #FRAMEWORK

In the beginning, we connect. From the moment we arrive in this world, we seek every opportunity to grow closer to the others we find within it. We never cease connecting, though we bear the scars of all our relations, bound inextricably to every joyous moment. All of this together frames us: instinct, memory, and desire.

Once connected, we begin to share. Again, no order need be given: we share because that is who we are as a species. We use our linguistic aptitude to reveal ourselves, search for common ground, and, once found, explore that ground together. Sharing is the performance of connecting; until we have shared we can not say that we have made contact.

As we share with one another, we find our experience differs. These points of difference become the highly-charged gaps in our knowledge which suddenly begin to buzz and spark as the differential discharges across that gap. We fill ourselves with what others have learned, just as they round out their own understanding. We shock each other, adding to our potential. The scope of our awareness grows, both in breadth and depth.

Once again, this happens by itself. No one commands us to learn. We move into knowledge because it pleases us, suits us, flatters us, and completes us. None of this is hard; it would be far harder to keep it from happening. We connect, share and learn from one another because that’s the survival strategy which, over hundreds of thousands of years, kept us alive in hostile environments. Tethered to one another, grateful for the insight of experiences beyond our own, we connect in order to thrive.

Half a billion seconds ago, connecting, bounded by proximity, took time and effort. People had to present themselves, or we had to present ourselves to them. This ‘tyranny of distance’ pruned our connections back to measured and gradual paths. We evolved in this environment, our brains growing large enough to manage connecting with, sharing, and learning from perhaps a hundred and fifty others – “Dunbar’s Number”.

Now there are five billion of us, directly connected, none of us further apart than the time it takes to type a short string of digits. Even the Urban Revolution did not bring us together like this: individuals on opposite sides of a great city might never meet. We continuously carry with us a connection to the greater part of humanity, and the greater part of humanity, likewise equipped, connects to us. This is not a conurbation; this is a zero-dimension humanity, every point directly connected to every other point, because there is only a single point, pervasive and unified.

Dunbar’s Number has been both amplified and extended beyond any human capacity ever imagined. We moved from hundreds to billions in a single gesture, a quantum leap which in retrospect will appear nearly instantaneous. We enjoy the curious privilege of being part of this transition, the generations experiencing life before, during and after the billion seconds which encompass the entire scope of this transition. A billion seconds is sufficient to change everything.

We are already connected. This amplification and extension has already happened, an event that lies behind us, in our history, a fait accompli. That may be the most shocking feature of the present moment: we think ourselves striding confidently on the ground, only to look down and find ourselves in orbit. How did we get here? We do not remember feeling the blast rocket engines lifting us above the atmosphere. Everything seemed so gradual, we failed to note the gentle but steady tug of acceleration which led inexorably to liftoff, pushing us ever higher.

Yet here we are, far out of our depth, each of us connected, sharing with and learning from five billion others. By itself, this would be among the most remarkable events in human history. But past is prologue. We each now have the learning and experience of five billion others to draw upon. In the mystery of practice, learning becomes knowing. “All knowing is doing, and all doing knowing.”

We now act with the capacity of five billion.

First we connect, then we share, then we learn, and now we do. Each follows ineluctably from the other. Nothing here is anything other than our essential human capacity, a capacity which emerged long before hyperconnectivity, a hyperconnectivity which created the fertile conditions for hyperdistribution and hypermimesis. Before hyperdistribution and hypermimesis laid the foundations for hyperintelligence.

Born equipped for one world, where we leveraged one another’s capacities to improve our own, we live in another, where we leverage everyone’s capacities everywhere, bringing an inconceivable intensity to our every act. Where once we sought the help of others to become fully empowered, we now find ourselves hyperempowered, catapulted so far from any of the familiar settings of possibility we have only barely intuited our newly amplified capabilities.

That is about to change.

In this moment, at the center of the billion seconds of transition between Homo Sapiens and Homo Nexus, we discover that we can do, that doing follows from connecting, sharing and learning. We now realize this is ubiquitously the case, reaching every connected human, everywhere. Not only are we all in this together, what we are, together, is something utterly different. We do not know what we can do. We do not know the limits of the possible, or even if there are limits.

We are not used to thinking like this. We have no frame for something so sudden and so unfamiliar. Inchoate, we fumble along and do amazing things, without any comprehension of the power we now bring to our actions. Innocent as babes, strong as bears, we have the capacity to wreck ourselves with unimagined ease. But we also have the capability to create at a scale previously inconceivable, and sustain with a scope heretofore unobtainable.

With great power comes great responsibility. We need to have a good think about how to use our new powers wisely. And we need to do this right now, for we have already changed beyond recognition.

44 – #DISCRIMINATION

We do not wish to remain trapped within the dwell-state of our hyperstupidity, feeding back on our prejudices until nothing beside remains. Comfortable and comforted, cosseted in our common ignorance, we refuse to correlate our beliefs and their consequences. We know that if we drop an apple it falls to Earth, but when we flick the ignition on a car engine, do we see Greenland melt? Some loops are too big, too long, too small, or too short to fall neatly within our gaze. Our sense of connection between our actions and the world beyond our fingertips has always been tenuous, subject to the whimsy of our beliefs.

Can we choose what we know? Can we become aware of the shape of our understanding, its dents and features, and, as if addressing our features in a mirror, make the appropriate adjustments? Can we understand that as we leave the immediate behind for the hyperconnected, encompassing all experience, everywhere, we gain a capacity for self-observation?

O wad some Power the giftie gie us
To see oursels as ithers see us!

Poet Robert Burns circles it perfectly; some Power, outside of us, must hold that mirror up, to reveal ourselves in the eyes of others.

Hyperconnected, we are that Power, and that mirror, now everywhere, offers us the first chance we have ever had to reflect upon our selves, our actions, and their consequences, unadorned by the prejudice of practice.

It is, of course, horrible. We are ugly creatures who always thought themselves beautiful, perfect in our mind’s eye, yet malformed monsters and hungry ghosts to everyone else. We do not want to see it: Our first instinct is to pull away, retreating into the familiar lie long enough to drown the shock of self-recognition.

That is the moment of opportunity. As someone pulls back, we all must follow. We must draw ourselves into the madness of individual delusion, presenting ourselves as the real amidst the unreal, truth in a forest of lies, shining light and dispelling darkness. We must not let anyone turn away. Instead, wherever they turn, we must place the mirror before them.

We must be gentle in this operation, and sensitive to its practice: this is not a rape, but an unveiling. Go too hard and risk turning a soul so far inward it loses all sense of direction, stumbling around in a hysterical blindness for the rest of its days. Too light a touch could be mistaken for a playful caress lacking substance or meaning. We must be insistent, even a bit impertinent, but not mocking; forthright but not blunt; clear but not overwhelmingly direct. A middle way seems best, one which neither takes succor from dreams nor demands unconditional surrender.

Conversely, as individuals we must steel ourselves for the unpleasant truths awaiting us as we disrobe, removing the jewels of our conceit and garment of our ignorance. Naked, and visible to all, we will be encouraged to look at ourselves through the eyes of another. We must be calm. We must trust all will be well. We must realize this is for the best. We will feel embarrassment and shame, vulnerability and fear. We will be revealed – warts and all. But we will not be judged, because any eyes which look upon us are also human eyes: equally limited, equally blind, equally guilty.

There is no better and no worse, no good and no evil, no right and no wrong, there is only what you see and how others see it. There is horror and terror and joy and wonder, but there is no judgement. This prelapsarian point-of-view springs from hyperconnectivity: now that we are all connected, and know each other truly, deeply and in the fullness of our madness, we can only sympathize. When we are in one another’s heads, forgiveness becomes the only possible path.

Bound together, we suddenly find ourselves with a new, collective responsibility: to care for one another, to prevent one another straying too far from the common path, the common purpose, the common will. No man is an island; nor, any more, can any man consider themselves singular. We were always more than ourselves. For most of our passage here as a species, we never considered ourselves alone, only in relation to others. Urbanization shattered us into a new collectivity far more powerful but less immediate, a disassociation and amputation into new capability at the cost of almost everything we had previously imagined significant.

Now we erase the traces, drawing a new circle around ourselves, with the center everywhere and circumference at infinity, encompassing all. There is no room for solitude. Even the solitude of the clique, drawing tight into itself, struggles against the constant lure of everything beyond its bounds. The center cannot hold, because everyone is everywhere.

The shape of the next billion seconds will seem angelic to some, demonic to others. It takes parts of ourselves long hidden and brings them into view, forcing us to share our madness, demanding that we look on it in all honesty. It will not let us escape into a fog of gentle forgetfulness. It is with us everywhere, always: constantly nagging, advising, referring, refining and improving. Implacable, impatient, and unimpressed, this hyperconnected hive mind moves us toward a goal greater than any of us could achieve – or even entertain – by ourselves.

It is not the end of neurosis, but the end of the quiet lie that lets neurosis flourish. It is not the end of ignorance, but generates the adamantine surface which ignorance encounters. It is not the end of the individual, but the advent of a greater form, which accepts the individual, as the body accepts cells: gratefully, but with great direction.

We have all become part of it, seduced with a gentle, steady power. It is inescapable, already here, and gives us gifts both awesome and terrible. We need both.

43 – #MUNTED

Dicit ei Pilatus: “Quid est veritas?”

Vaccines cause autism.

Man never landed on the Moon.

Obama is a Muslim.

Everything is true. Even false things. We know this, because whatever we believe, we can find confirmation. Provide any assertion (however outrageous) to a search engine, and find the others: Flat Earthers and Birthers, Lizard Rulers and Orgone Believers. Where we once confronted the Horrible Truth alone, we now band together. We act as balm for each other’s wounds, soothing the pains of a World That Will Not Listen, blind to the truth.

What is truth? Is it simply what we believe, or is there something outside ourselves which must serve as reference point? Can something become true simply because enough people believe it? We frequently act as though belief magically transmutes into truth. But if this were true, there would be no truth, consistency, nor logic. The world would be a patchwork of assertions inside each of our own heads, with each of us the creators of our own peculiar universes, each running according to their own rules. More than mere solipsism, this amounts to a psychotic separation from the real.

What is real? Reality is that which will kill you if ignored long enough. It takes the form of a polio virus, transmitted in the wake of a collapse in herd immunity, because too many children went unvaccinated; or a lethal bacteria, which evolved resistance to all antibiotics because people have a poor understanding of natural selection, and reject evolutionary theory; or an asteroid impact, unavoidable because the crystal sphere of heavens is fixed and unchanging. Reasonable to ridiculous, flimsy to fatal, one truth remains unchanging and undiluted: “It’s not what you don’t know, it’s what you know that just ain’t so!”

We have constructed the perfect amplifier of knowledge. Only now do we see its shadow, ignorance at the speed of light: hyperstupidity. We can feed at the tree of knowledge, but this is both good and evil. We come not in innocence, but in ignorance, and that ignorance shapes our taste in fruit. Blinded by what we do not know, clinging to what we believe, we seek reassurance, not anxiety, a self-reinforcing loop of choices which leave us increasingly imprisoned by our own prejudices.

How delightful, then, when someone else comes along to reify us, praising us for holding to our peculiar truths. We return the favor, sharing around our shared interest in this truth, and that moment of connection becomes a bond. One bond, replicated in other moments of connection, becomes a community, defined not by what it believes, but rather, by what it rejects. Heresy is the boundary of all community: to be free one must be shunned.

Sharing does not create truth. There is no generative epistemology within hyperintelligence. Connection, sharing and learning can lead to wisdom, but may also produce a greater darkness. Until the moment when an entire structure collapses – a bridge of fantasy undone by the real – we can continue believing. If that moment never comes, if our beliefs never engender life-or-death emergencies, we can carry them throughout the course of our lives, acting on them as if they were true, even though they are not. This produces a wake of small errors, decisions which flow from a larger but unrevealed flaw.

We have always believed more than we know, and acted from those beliefs. Though we should know everything now, perversely we believe more than before, a rejection of the Age of Omniscience for a false sense of security. More than false, dangerous: since ‘all knowing is doing, and all doing knowing’, we act from the lies we tell ourselves, and these lies have consequence.

We find ourselves moving with inertia into the substance of our lies. As we move deeper into the lie, it becomes harder to repent, and change direction. Assumptions become beliefs become prejudices, fixed psychic objects which we defend as if identical to ourselves. (That lie is the mother to many others.)

Lies accumulate. We make a decision based on our own misapprehension of the truth; this becomes the basis for someone else’s decision, the foundation of fact they must draw upon, and the whole thing becomes more error-ridden as time passes, patched repeatedly until a moment of catastrophic failure. The real asserts its prerogative, bringing everything down.

At this moment, we could ‘endure the unendurable’, changing our beliefs to more closely model reality, or we could turn away more completely, shutting ourselves off from any connection to the real, until that moment when it can no longer be ignored, forestalled, or thwarted.

As the flow of information accelerates in the age of hyperconnectivity, the pressure on all beliefs correspondingly increases. It is harder to assert anything unchallenged, but it is also more difficult to be shouted down. We search through all the noise for any signal that confirms what we believe, seizing upon it, sharing it with all who share our belief, and strengthening that belief for the entire community. We do this with increasing speed and ever-improving effectiveness.

Trapped as never before, creatures of our peculiar truths, even if we could look beyond ourselves, we would only see other menageries of other creatures, mirrors of ourselves and our condition. We consider knowledge liberation, but it is also a straightjacket, enabling and disabling in equal proportion. This is the paradox of hyperintelligence: all of our knowing constrains us, even as it gives us wings to fly.

We can not simply keep our heads empty. They will inevitably fill up with something. We need not be ignorant about our ignorance. But in this moment, in our ignorance, we are munted.

Munted – adj. refers to the property of an object (or person) as broken, ruined, significantly damaged, disfigured or deformed, often to the extent that it is not reversible or repairable.

42 – #MEDIC

The objection always comes, always sounding the same notes of incredulity and fear. “But”, it always begins, “you can’t honestly believe this. Things don’t really work this way.”

Always framed around expertise, this objection asserts the primacy of the individual, their training and experience inherently superior to anything that might be derived from hyperconnected, hyperdistributed hyperintelligence. Their learning, over years, at the feet of masters, must always trump anything learned just about anywhere else from anyone else.

They refute the new, arguing for the tradition of education, and the transmission of mysteries: these count, but nothing else. New mechanisms of knowledge formation must be inherently suspect because they lie beyond the time-honored systems which have always fostered expertise. They have no history, no substance. Insubstantial, these new practices are meaningless, even dangerous.

For the coup de gras, they conjure an image of a surgeon, poised over an anaesthetized body, and ask the question: “Medical school… or Wikipedia?”

We are not used to the discontinuous growth in empowerment wrought by hyperintelligence. We can not imagine ourselves suddenly transformed and equipped with new capabilities. Conditioned by the way things have always worked, we expect everything to remain the same even after everything has changed completely.

Confronted by this ridiculous demand to cleave to the old and trusted over the new and raw, we seek the safety of the known, even as it exposes itself not in wisdom, but rather, its opposite.

Doctors become less accurate over the course of their careers, yet ever more sure of their diagnoses. Their guesses concretize into opinions and ossify into facts, tight and tidy, personal and specific. No one is perfect, but we have the knack of reinforcing our imperfections, buttressing our ignorance with willful stupidity.

Doctors are by no means singular or exceptional; we all do this, and we all do this all the time. We all think we know more than we actually do, and we act on that knowledge. As Twain once wrote, ‘It ain’t what you don’t know that gets you into trouble — it’s what you know for sure that just ain’t so!’

By ourselves, we know less than we believe. Hyperconnected, we know more than we realize, far more than we give ourselves credit for. One mind can wallow in ignorance undisturbed, but a group of minds will see beyond the mind-forg’d manacles that blind anyone one of them.

We all now bring all of us into every situation, every decision. Never alone, we can refer back to what others have written, or in the moment ask what others think. We can take this advice or ignore it, as suits the situation and our temperament, but we will never again be free from it. These voices in our heads seek to help us into more perfect action.

If we are not perfect in the application of hyperintelligence, we are continuously improving. Hyperintelligence focuses upon itself, seeking to improve itself. As we grow in hyperintelligence, we become more refined both in our technique and application of hyperintelligence. It becomes a fundamental feature of our being, an ontological leap across the abyss of unknowing. In mid-air, we feel the propulsion that will land us safely on the other side, but we also sense much we once believed solid suddenly slip away, dropping into the nameless depths below.

Respect for authority; respect for tradition; respect for those who command respect. All of this has become increasingly provisional, all of it less and less necessary to the smooth functioning of culture, as the systems which preserved and protected us obsolesce before rising hyperintelligence. The auteur, supplanted by the hyperconnected amateur, struggles to find footing in an environment which privileges the connected over the singular.

“Medical school… or Wikipedia?” Increasingly, the answer will be ‘Wikipedia’, as we learn how to construct systems which take the best of what it is known and bring it into focus for those who have the greatest need to know it. Doctors will not disappear – nor any other profession – but their specifics now grow diffuse. They will not be able to function by themselves, any more than any of us can. The doctor is a cloud of connections: to peers, patients, and knowledge. This is already true, this has always been true, and is now growing more true.

We want the surgeon who can not simply operate from prejudice, but must, at every moment, sharpen themselves against the whetstone of hyperintelligence. We want the close collaboration wrought by hyperconnectivity to act both as correction and critique, showing us the way into a continuous improvement of our capabilities. We want this, we need this, and we now have this.

But it is painful. No one likes to be reminded of their ignorance, all of the blocks which we fill with assumptions that mirror our unspoken and unconscious beliefs. We would rather retreat into a fantasy reinforced through selectivity, cutting off more and more of the obvious truth where it lies at variance with our desire. We would be islands, self-sufficient and secure, ignorant of the sea which touches all. But the ocean rises, and all lands soon will disappear beneath the waves.

In that sudden continuous sea, expertise supplants profession, and knowledge brought to hand carries greater weight than anything laboriously learned, simply because the collection of billions of minds immediately outweighs any specific genius of any single person. Genius drowns beneath the rising tide of hyperconnectivity, unless that gift, shared with others, becomes part of the broadly known. It has always been like this, but it has never been this clear.

People will be known for knowing what they know. Masters will continue. It is the process of mastery that has changed beyond all recognition. The medical school is Wikipedia, and all of us as well, connected, sharing and learning, all looking on, as the scalpel goes in.

41 – #MOB

Certain transgressions carry a surprisingly high price.

After the Vancouver Canucks ice hockey team lost the 2011 Stanley Cup to the Boston Bruins, normally genial Canadians turned to riot and affray, trashing whole blocks of downtown Vancouver. As this happened during the Age of Omniscience, the whole event, captured on live television cameras, CCTV and mobiles, soon found itself under the careful review of everyone interested in this most un-Canadian behaviour.

As typical for any riot – especially a riot triggered by sport – the vast majority of the rioters were young men. Angered, fueled by a mix of testosterone and alcohol, they smashed the city, trashed police cars, wrecking everything in their path.

It was all recorded.

In the days following, as Vancouverites assessed the damage, cleaning their city while asking themselves ‘how this could have happened?’, video of particular events reached hyperdistribution: Do you know who this is, smashing that plate glass window? Who might be setting that police car alight?

The smarter rioters, in balaclavas and hoodies, could not be identified – immediately. But a logo on a distinctive tee shirt could give it all way. And some, swept up in the moment, neglected to disguise themselves, committing their crimes while the whole world watched. Such as Nathan Kotylak.

Nathan Kotylak you’ve been judged by Captain Vancouver in violation of all that was a promising career as a water polo star. When I googled his name, Nathan was a star with a future. In one fell swoop he destroyed that. I’ve seen Nathan’s phone number posted online and realised that even amongst your friend’s they are outing you for being a punk.

The blog publicshamingeternus shared Nathan’s image – as he tried to turn a Vancouver police car into a Molotov Cocktail – with tens of thousands of Vancouverites each looking for faces in the crowd, every one intent on trying to disaggregate the mob into individual actors, who could be held responsible for their activities. As each face resolved into focus, each was copied, shared, analyzed, and shared some more. One by one, these faces became names: the recognition of a friend or son or brother shocked a community which prided itself on its orderliness.

Kotylak, a rising sports star at his high school, found his name, address and home phone number distributed widely across Vancouver. Within hours, he and his family fled their home, fearing reprisals. The mob – hyperconnected and hyperdistributing everything they found abhorrent – closed in on a range of rioters, just as they did after the London riots in August 2011: identifying, naming and shaming – even threatening.

Hyperconnected, the power of the mob runs through our every act. At every moment we can invoke thousands or millions of others to stand beside us, now or in the nearly present, bearing witness or striking out as need and opportunity allow.

Yet the mob is not a pet on a leash, nor some force, like mains power, available upon demand. The mob has a mind of its own, far greater than any of ours, and if not exactly more intelligent, clearly separate from us: distant, gnomic, and unknowable. We can be part of the mob without knowing it, just as the mob has no sense of itself, no ego or center, no control or authority, just power and action. The mob houses no homunculus, hidden away, directing its activities.

Although centerless, the mob has a curious and quite sentimental emotional sensitivity. The mob hates cruelty to animals. When CCTV footage of Mary Bale dropping a cat into a dumpster (leaving the bin covered and the animal trapped) surfaced, the reaction from an outraged hyperconnected mob – which notably has an affinity for felines – forced Bale into police protection.

Where an incident contains an incitement, a mob will accrete around that incitement, sharing it amongst themselves, asking themselves what should be done to avenge this wrong. Each part of the mob offers up a suggestion of action, but only a few of these suggestions contain within themselves the excitement that carries them beyond a few and out to the whole. These may be the best and the wisest, or the ugliest and meanest – depending on the incitement. The buzz increases, and as the mob closes on a decision, knowing becomes doing.

This happens everywhere now; on a Tokyo subway and a Beijing Street and a Seoul metro station and a Vancouver riot scene. We are everywhere involved, directly, no longer merely watching but acting and reacting, whether present or distant, both now and later.

Call it the Age of Omnipotence.

We possess omnipotence not as individuals, but only in hyperconnectivity, bound to one another, and therefore unknowable, even unto ourselves. We become a greater thing in much the same way our cells become the greater organism that is us: No nerve cell knows of me, even if it is essential to my experience of myself. Power beyond knowing has literally become fact. We can not reach to it, we can not touch it, we can not even experience it except in the vague sense that we are part of something greater than ourselves, a single force operating with a hidden unity behind obvious multiplicity.

Yet it is not invisble, this hyperochlocracy, and it has us in its firm grip. Could we truly avoid being swept up in a hyperconnected mob, when all our relations have been swept up before us? Wouldn’t we simply see it as the perfectly reasonable course of action? We do not surrender our reason to hyperochlocracy; instead, it seduces us, tapping our weaknesses, our fears, our pretense and desire, making puppets of us, treating us like an army of hungry ghosts.

This is the new face of power, the new force which all other powers, however constituted, must now reckon with. It is not simple, nor singular, nor permanent, nor familiar. But it is of us, and we are not alien to it. Its ends are human ends, and though sentimental, it lacks pity: because none of us can be as cruel as all of us.

 

40 – #MUTINY

Strike!

Brothers and sisters, band together for solidarity’s sake! Reject the attempts to let power control you! Turn your back on them and join us out on the lines! Strike!

Whether Wat Tyler, Mother Jones or Lech Walesa, the cry has always been the same, drawn from the beating heart of human misery, striking out against arrogance and pride, avarice and greed, force and brutality. We will not be moved. Stand united never be defeated. Together, we shall overcome. Someday.

Set against one another, the forces of labour and the power of capital forged the modern world, a dialectical stamping press producing an endless supply of conflicts all cast from the same mold: workers and owners; poor and rich; proletarians and capitalists.

If there had never been accumulations of capital, there would be no proletarian uprising. Hunter-gatherer societies have no property nor any property needs beyond the essentials of food for today and shelter for tonight. They organize around the normal lines of primate power structures – alphas dominant and betas subservient – but no power persists, generation upon generation. That innovation comes with civilization, when the enclosure of the city created the storehouse of wealth. Poverty is a product of the urban revolution – as are riches.

These two extremes exclude the middle: neither rich nor poor, neither invested nor immune, never the actor, only acted upon. A revolution rises and falls with the sympathies of the middle class, so each side seeks to capture the middle ground, with promises of power and wealth, or assurances of equality and freedom, all groundless, insubstantial, wrought from the insincerity of aspiration or the earnestness of self-delusion. It is not that the situation never changes, rather that it will not change for those who do not change themselves. The middle must rise up or sink down. Where it remains in place the tumult continues unresolved, wheeling around a fixed axis, generating heat but no light.

During the last half billion seconds, labor and capital remained in rough balance throughout the world: wherever capital exploited labor, reaction to that exploitation expressed itself in resistance, from the petit sabotage of casual vandalism through to the sit-in, the lock-out, and the general strike. These weapons cut both ways; the workers can blockade the factory, or the owners can lock the workers out. But always one or the other, acting or reacting, thrusting or blocking. Each seeks to get the middle onside, fighting another battle for hearts and minds, wanting a sudden end to the forever war.

The middle, always acted upon, now acts for itself.

Call a general strike on a public transport system, to prevent the white-collar workers from getting to their city desks and city jobs, and someone, somewhere writes an app that allows them to carpool with greater efficiency than ever before. The sting gone, poison sucked clean from the wound, the effort collapses.

Mistreat labor, then try to suppress news of this action: the Age of Omniscience guarantees that someone, somewhere will learn of it, sharing this news until it becomes pervasive knowledge. Someone, somewhere writes an app that allows everyone, everywhere to walk the aisles of any shopping mall, specifically highlighting the products of that mistreated labor, so consumers can easily avoid them. The power of capital to cover its own actions has vanished. All is known, all is taken into account, and any effort to suppress either truth or labor collapses.

Hyperintelligence means each of us lives within everything everyone else knows. This is not mere trivia — the population of British India at the fin de siecle, or the number of angels dancing on the head of a pin. This is the concrete, the useful, the salient. The things that matter and the things that can be made to matter: as we know more our priorities change. Things that might never have concerned us in our ignorance will vex us endlessly in our understanding.

There comes a point when one knows too much. Ignorance is bliss; it’s opposite is the moment when the interconnectedness of one’s knowing and one’s actions results in a liberation from habit and expectation, a mutiny from the mundane, crying non serviam to the quotidian.

Everything gives you cancer; everyone is corrupt; everything is corruption. It was ever thus, and will ever be, failure without end. This moment of utter damnation is the price of omniscience; to know everything is to bear witness to the sins of the world.

But equally this looms as the moment of utter revelation, and in that light all things become possible. Nothing is certain, not even the past. There is no pattern, only inclination, and we can choose to incline ourselves toward the parts of one another which affirm and strengthen. The darkness comes only from knowing and keeping our eyes tightly closed.

There is no top, no bottom, nor any middle, anywhere. There is no power, nor force. It is all finally in our heads, all of it: not just the psychological projections of fantasy and forethought, but the collected knowledge and experience of everyone, everywhere.

We are all unspeakably rich; we are all in fetters and rags. We are each of these things simultaneously, and this is why our knowing pains us. We are free, but conscious of our enslavement; we are powerless, yet swollen with capability. We confuse ourselves because we have always thought ourselves one-or-the-other, but have suddenly achieved both, or rather, gained all.

This is the triumph of the milieu, the accelerating middle which sweeps both top and bottom into its current and carries everything in its path toward some common destiny. It is not the end of difference, but its quintessence, because each point of difference is held in common. Our minds reject this as inconceivable; we find the mutiny even within ourselves. But we can not turn our back on the way the world now works. We can not divorce ourselves from hyperintelligence. It has become the spirit of the world, the hammer to our anvil.

39 – #MYSTERY

All is known in the Age of Omniscience, but no one knows everything. Most know nothing at all about a particular something, while, through diligence, a few have achieved true mastery. This mastery is not something that can be proclaimed; rather, it exists only when recognized. Expertise has its own gravitational force, attracting those to it who feel themselves irresistibly drawn to learn.

The master is never hermetic. Masters might choose to sequester themselves behind the filters of acolytes, ensuring only those whose needs can not be addressed by lesser talents make their way through. Masters can choose to declaim themselves openly, taking all comers with whatever talents they present. In either case, expertise is social and transactional, conferred more than inferred. You are not an expert until others say you are.

From the moment a master is recognized, they become visible both to those working toward their own expertise, and to all other masters. Our competitive instinct drives us in both situations: peer-group approval in any community of knowledge is principally engendered by the mastery of that knowledge. The more one knows, the higher one’s standing. Anyone engaged in ‘climbing the ladder’ within any community of knowledge tacitly acknowledges that they must both simultaneously learn from those who know more than they do, and demonstrate that knowledge to those who know less. Neglect either obligation, and they may find themselves failing in the eyes of the community, a process which becomes self-reinforcing, because opportunities both to learn and to teach are strongly correlated to status with the community of knowledge. To he who has much, more will be given.

The struggle never ends, nor even slows down, for ‘uneasy lies the head that wears the crown’. Those at the top see only those struggling from beneath to surpass them. The master must assist the able student, yet doing so sows the seeds of the master’s undoing. But the master can not use silence as a mechanism of control: the collapse of informational asymmetry in the age of hyperconnectivity means that the master can neither obfuscate nor slow the student’s progress: too much is known. The master can maintain a position of recognized expertise only in a dynamic pose, always moving, further and deeper, doing everything possible to stay ahead of the student — just as the student puts every effort into a chase of the master, both trapped within an unforgiving environment that continually selects for expertise.

Where does the master turn for help? Who is the master’s master? One person’s mastery is not another’s; both individuals will reflect a peculiar mastery drawn from their unique experience. Much will be held in common, but – because of talent, or accident, or predilection – each master stands alone. Yet each master will be aware of the other masters; this is one quality that defines a master. Distinct yet equal, the masters now find themselves forced to turn to one another, each possessing knowledge which all others need. Masters must share with other masters, just as they must share with students. If they do not, they will quickly be surpassed and forgotten, yet another example of someone who neglected to stay current.

Experts seek each other out, not just to revel in the camaraderie of a shared quest, but because only here can they find the necessary defenses against the assaults which come as the natural consequence of their position. There is a never-voiced element of desperation present when experts gather together, for they conspire in nothing more than self-preservation. Sharing what they know with their peers is the only possible path into continued survival.

Expectations are higher and pressures stronger at the top. Experts become obsessives in a defensive action that sees them forced into tight expert networks, unwilling and finally unable to rupture the bonds which tie them to their peers. Losing that connection would result in the loss of everything. Pressed into this corner, thought-leaders instinctively form ‘invisible colleges’, mystery schools of knowledge communities supporting mastery. Within these colleges the masters learn from one another while passing on the mysteries to those who follow, an uneasy steady-state of sharing and learning.

One must learn from others, and teach them, but any collection of the like minded will inevitably open to the third mode of being: exploring. Each contributes from what they know in an investigation of the unknown. The master has more experience to draw upon, but those who know less may be open to more: T.S. Kuhn’s Structure of Scientific Revolutions grounds its argument on this innocence of perspective. In each relationship – expert to expert, expert to student, student to student – each provides a component the other needs but lacks, a synergy which produces hyperintelligence, where ‘collective intelligence’ produces something greater than a mere addition of elements would allow for. It is not simply knowing more, but rather that the relations and connections create knowledge amplification.

In a network of hyperintelligence, those who know little learn much, quickly coming up to speed, while those who know much learn whom to turn to when they need to complement their capabilities. In the age of hyperconnectivity, the expert masters the connections to knowledge, working continuously with peers to constantly improve capabilities for the entire community of knowledge.

Such networks have long existed within universities, guilds and other forms of association. Now that these networks span the entire human race they have transcended the local and immediate to become permanent fixtures in our culture and the foundational elements in our new capabilities.

We need not fear the rise of the monolithic hivemind, dictating the subject and objects of consciousness. Hyperintelligence is dynamic, competitive and fractious, shaped by the competitive social pressures we possess as an inherent part of our primate heritage. Never singular, hyperintelligence looks like an amplified version of the ‘society of mind’ we carry around in our own heads.

During the last half billion seconds we created the necessary preconditions for the emergence of hyperintelligence. During the next half billion seconds, we are learning how to integrate our knowledge, our understanding, and our capabilities into these networks. We are learning how to be hyperintelligent.

38 – #MASTERY

Pity poor David Cecil, totally unprepared.

The unemployed truck driver, with nothing to fill his days, decided on a course of self-improvement. Clear on what interested him, he sought out others who shared his interests, connecting with them, then listened to everything they could teach him. Completely engaged, he spent up to twenty hours a day online, reading and researching and engaging those ahead of his own understanding, learning everything they offered up. An excellent student, Cecil soon felt qualified enough to apply his autodidactic efforts. That’s when the trouble began.

If Cecil had studied ‘bathtub biology’, learning how to catalyze the Polymerase Chain Reaction in order to do DNA amplification, he might have bred himself a superbug, a strain of E. coli capable of giving the whole planet a fatal tummy ache. If he’d briefed himself on nuclear engineering, he might have constructed a homemade particle accelerator, bombarded atoms, and perhaps created a contamination threat affecting his entire neighborhood. Instead, Cecil studied computer security, coming into an understanding of the techniques used to protect and secure networks, then used these skills to break into, subvert, and control the systems for a small Internet Service Provider.

It all ended badly: the ISP quickly detected his intrusion – Cecil didn’t know enough about how to cover his tracks – then shunted him off to systems designed as ‘honeypots’, which look inviting and potentially powerful, but which simply trap the attacker in a sticky dead end. After compiling a sufficiently large body of evidence, the police broke down Cecil’s door one morning, arresting him and impounding all of his computers. The neighbors seemed surprised; an unemployed truck driver with no particularly remarkable talents suddenly become an ‘evil’ hacker? It strained credulity.

Welcome to the age of connected intelligence.

Now that everything known is shared broadly and freely, now that everyone who cares about any given body of knowledge maintains a constant relation to it and to everyone else who cares about that knowledge, the entire world is composed of a continuously multiplying set of knowledge amplifiers. Any of us can place ourselves within one – or fall in, almost accidentally – simply by engaging. By being present, connecting and sharing, we shed our ignorance and quickly acquire a degree of mastery. We can know nothing and crash headlong into one of these knowledge amplifiers, emerging on the other side changed and potent.

Knowledge does not confer wisdom. That is a slower process. Cecil learned everything about how to penetrate and invade computer systems, but he never realized that to possess the capability is far more valuable than actually putting it to use. A well-qualified expert in computer security will earn two or three times as much as a truck driver, and can always find gainful employment. Drunk with power, blind to reason or even common sense, Cecil, guns blazing, charged into a buzzsaw.

This sort of behavior will become increasingly common, as we see individuals with hypertrophied knowledge reach out with their extended capabilities, grasping at things which they do not yet wholly understand. The step function between ignorance and arrogance has become so clearly resolved, communities are growing into an understanding of how those newly engorged with knowledge become a danger to themselves and others. Some communities may isolate these individuals behind a ‘blast shield’ of plausible deniability, others will seek to engage and bring these fledglings into wisdom. Neither approach will be wholly successful.

Imagine the secrets of the atomic bomb had been revealed not at Los Alamos, but within a kindergarten classroom, filled with the high and mostly thoughtless emotions of children still far from their full cognitive capability, and lacking any capacity to restrain themselves. ‘Knowing is doing, and doing, knowing.’ An uncontrollable chain reaction, created in a momentary fit of pique, vaporizes everything. The child has learned how to build the bomb, but has not learned they must never drop it.

Human knowledge in the era of hyperconnectivity has achieved ubiquitous dissemination, and as a consequence all human knowledge will be reframed around consequence. It is not that you can know something; with few exceptions that will be nothing remarkable. The entrapment of information no longer carries within it the seeds of power; rather, the application of information becomes the new wellspring of puissance. We can all know the same things – nothing any longer prevents this – but our application of this knowledge will be guided by wisdom. We can seek to self-aggrandize and destroy, or we can support and strengthen. The choice is always there for everyone, though not everyone will be able to see it.

In the next billion seconds, ignorance, presently viewed as a character flaw, a state of complete lacking, will be seen as something easy to ameliorate, more like a bruise that needs bandaging than a permanent and disfiguring scar. We will acquire (and perhaps neglect and forget) whole bodies of knowledge, transforming our understanding daily, as we become more expert at learning from those who know, and build tools more perfectly suited to the ways we want to learn from them.

Once again, this is no utopia, but actually a world more fraught with human dangers than any we have ever known. If the boy next door can brew up a superflu because he didn’t get a date to the senior prom, we will need to be more sensitive to both the moods and the capabilities of others, or confront pervasive, sudden annihilation.

Communities of knowledge must derive from within themselves the essentials of self-regulation that prevent these sorts of disasters. We are playing with matches while doused in petrol, and need to recognize this. Good fire control policies will prevent needless tragedies, lives ruined (like David Cecil’s) or even lost, merely because our knowing outstripped our sense of what is right. This is the new ignorance, the penumbra of wisdom. It is not that we do not know, it is that we do not know what to do with our knowing.

37 – #MASTER

Apartment hunting can be tortuous. In a seller’s market – New York, Sydney, Hong Kong – prospective tenants endure all sorts of difficulties to secure the right flat at the right price in the right location. All of this happens in the dark. Very little information about rents has ever been publicly available. You won’t know a particular landlord is gouging you simply because he knows you don’t know any better. The landlord holds all the cards: not just the keys to the property, but the rental history of that property, rents for similar properties, maintenance costs for the property, and so forth. That information helps the landlord operate from a position of maximum advantage in the transaction, converting information into power.

This informational asymmetry means the landlord always gets the better deal: he who knows most wins, and keeps winning. Each win adds momentum and capability, gradually cementing the winner into a fixed position of dominance in the relationship. Information confers power, and power amplifies the ability to gather information, a feedback that, if unchecked, leads to domination.

The world is broadly composed of instances where information has concretized into the forms of power. Sumer springs forth from the information inscribed on countless clay tablets; Rome ran on papyrus until Egypt left its sphere of influence, whereupon, unable to manage its information flows, it collapsed; every modern state seeks to sequester the flows of information, through censorship, military classification, or taboo. East Germany’s Stazi created a nation that spied upon itself, submitting this information to an authority that used every last scrap of it to maintain its dominance.

The grand dictatorships of state power and the petty dictatorships of landlords both draw their sustenance from information asymmetry, arbitrageurs of the truth. Where the facts can be withheld, this gamesmanship will inevitably take root and quickly comes to dominate all interactions. In the kingdom of the informationally blind, the well-informed is king.

Where asymmetries exist, pressure builds to equalize them. Vast asymmetries – such as the darkest secrets of state – consequently necessitate thick walls of law, force and culture to keep the outside out and the inside in. The existence of a wall implies something to defend, so attacks always occur, attempts to release the informational pressure stored within. The first strikes, crude clawings at the goal, nearly always fail, but each failure feeds back into a process of assault continuing unabated and undeterred for as long as the wall persists. Eventually the attack succeeds, the wall comes down, and its contents spill forth. Information, like energy, has entropy, and broad distribution in equilibrium is easier to maintain than tightly-held concentrations.

There is now another way.

Rather than penetrating the chamber of secrets, the chamber can be surrounded with information of equal salience and equivalent or even greater density. Instead of one bright spot in a sea of darkness, everything is illuminated. The asymmetry vanishes because it is no longer singular, nothing special. It might even reverse, as the environment surrounding the wall becomes more dense with information than anything held within.

Renters in New York now share information about the rents they pay using RentHackr. The website generates a map of each entry (together with its location and date) so that other renters can compare equivalent prices in a particular neighborhood, building – perhaps even the apartment itself, if the previous tenant submitted information to RentHackr. The prospective tenant now knows as much about prices for a given unit as the landlord does – probably even more, since RentHackr’s thousands of contributors offer up a much broader range of experiences and information than any single landlord would have opportunity to encounter.

This shift has been as sudden as it has been complete. Landlords have always bargained from a position of power borne from informational asymmetry. So have governments, banks, and nearly every other organization or relation that operates with power. All of those carefully protected islands of knowledge become indistinguishable and unimportant as the ocean recedes.

The sharing of specific knowledge domains by communities of hyperconnected individuals is a revolutionary act. It overturns power structures reinforced by informational asymmetry without firing a shot, staging a strike, or even raising one’s voice. Sharing is the antithesis of violence, yet it yields greater results than bombs.

We are just coming into an understanding of the relation between sharing, knowing and power. The massive realignment of human relations and institutions that is one key attribute of the next billion seconds begins with the sudden vanishing of all power structures, everywhere, as the energy which fed them loses its potential. In an information-rich world, information is not, in itself, power. Power has migrated elsewhere, and all those who use power will be forced to migrate with it, into lands both distant and foreign.

The collapse of any given informational asymmetries has been driven more by whim and luck than any intention; they occur randomly and serendipitously, but with each collapse something is learned of the conditions which precipitated that collapse, information hyperdistributed and imitated when the opportunity arises. Each instance of collapse carries with it everything learned to this point, and thereafter carries everything learned in the current instance.

These moments of collapse consequently have become more frequent and more pronounced. Within this half billion seconds they will transition from the exception to the norm, until no power structure of any consequence persists in its antique and redundant form. Everything once believed concrete is suddenly seen to be a castle made of sand. As this perception becomes pervasive, everything connected with power becomes provisional. Our hierarchical relations, which tell us our place in the order, are being supplanted by relations of affiliation, which tell us who we are by whom we know. Since this is already the way the world actually works, it shouldn’t come as much of a shock.

We no longer have the comforts (and terrors) of power to guide us. There are no lords and no masters, no governor anywhere. But this is not utopia nor mere anarchy. There will still be power, but differently constituted, drawn not from secrets and silence, but emerging as a quality of connecting and sharing.