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Issue 10

Decimating the Ego: Exploring the Discourse Around Dreams, Drugs and the ‘Trip’ to Scientific Discovery

In his address for the German Chemical Society in 1890, renowned chemist August Kekule recounted how the idea of linking atoms came to him one day when he fell asleep by his window and dreamt of gambolling atoms. Twinning and twisting, the atoms morphed into a snake seizing its own tail and this image inspired Kekule’s structure of the Benzene molecule. 

Seen as divine instructions, spiritual communication and an expression of our innate desires and fears, dreams and the unconscious mind have always fascinated human civilizations. With advanced technologies in the field of neurobiology and Oneirology (i.e. the scientific study of dreams) at our disposal, modern scientists have been able to stray away from mere theories and get an actual glimpse into our dreams. A study published in the journal Science Direct On 18th February 2021, illustrated how for the first time, scientists were able to communicate with participants while they were lucid dreaming (a form of dreaming wherein the dreamer is aware that they are in a dream state and can actively participate in their dreams, interact and engage with and even modify their environment). Using electrophysiological signals, people were able to perceive questions from an experimenter and provide answers to basic yes-and-no questions and even solve elementary math problems. 

This is a major breakthrough for the scientific community as we have finally been able to get an insight into the dream state, a state of unconsciousness that has inspired many scientific discoveries like The Theory of Relativity, Theory of Evolution, The Periodic Table, etc. Srinivasa Ramanujan, the eminent, self-taught Mathematician, claimed that his formulas were presented to him in his dreams by the Hindu Goddess Namakkal. He would see visions of flowing blood (the symbolic mark of the Goddess), followed by a hand that would write various elliptic integrals. He dedicated his work to proving these theorems which led to the discovery of the infinite series, elliptical functions, the analytical theory of numbers, continued fractions, and more than 3000 mathematical theorems. 

In her book, The Committee of Sleep, Deirdre Barrett arrives at a simple explanation for why so many scientific and artistic discoveries have been inspired by dreams. It turns out when the mind intakes data while awake, it can later synthesize it and process it in an extremely efficient way while it is in an unconscious state. That’s why sometimes the best solution when facing a difficult problem is to just sleep on it

Sigmund Freud’s psychoanalytic theory of the Id-Ego-Superego also helps substantiate Barrett’s theory. Although Freud’s theories have been widely contested, his ideas can still help us conceptualise the complex aspects of our conscious mind. In his essay, Beyond the Pleasure Principle (1920), Freud established that our conscious mind is made up of three elements – namely id (which is the primitive, instinctual part of the mind), ego (which is the realistic part that mediates and controls the desires of id) and the superego (which is our moral conscience). In an unconscious state, the id comes to life in the form of dreams, expressing our innate desires and primal fears, while the ego and superego are suppressed. Since there is less concern about social and moral values, dreams can often feel irrational and nonsensical, bizarre. But at the same time, this state of unconsciousness, allows us to freely explore our ideas in a new reality unbound by conventional logic and reasoning and unconstrained by rational, realistic thinking. Thus, enabling us to come up with creative solutions to complex real-life problems by providing us with the necessary conditions to look at our problems from an entirely new angle. 

Operating on the same principle as the Committee of Sleep theory, the use of psychedelic drugs have also shown a similar increase in creative thinking and problem-solving skills. Drugs such as LSD, Psilocybin, Peyote, etc. dissolve our ego and help us create new neural networks (by establishing new pathways and increasing  connectivity throughout the brain). This phenomenon, known as “ego death”, is an experience that changes the way we perceive ourselves, our personalities and how we look at the world around us. As people tend to lose their sense of self-identity they can dissociate themselves from worldly concerns and events. 

Research conducted by International Foundation for Advanced Study has shown that with the use of LSD, an astonishing number of subjects were able to achieve significant breakthroughs in their work and showed a significant improvement in three conventional creativity tests. Although there are risks associated with consuming these drugs (such as suffering from hallucinations or having a bad trip), these risks can be minimised if the drugs are taken in a controlled setting and administered under the supervision of an expert. 

Inspired by Aldous Huxley (the English writer English and philosopher), who noted his experience with psychedelic drugs in his book, The Doors of Perception, many scientists began micro-dosing on psychedelic drugs to enhance their thinking. Nobel laureate Dr Kary Banks Mullis claimed that he ‘seriously doubted’ if he would have been able to invent the PCR (i.e. a technique that facilitated easier isolation and testing of DNA) without using LSD. Other prominent scientists such as Francis Crick, the Nobel Prize winner who discovered the double-helix structure of DNA and Physicist Richard Feynman have also been known to use psychedelic drugs. Even Steve Jobs said that using LSD was “one of the two or three most important things he had done in his life.” 

Hence it is evident that there seems to be some correlation between the exhibition of higher levels of problem-solving and creative thinking skills, and our unconscious mind in the absence of ego, rationality and the laws of our reality. Although, it may take us a while before we are able to gather new and advanced empirical evidence. Psychedelic drugs defined the 1970’s era, and later, became integrated with the anti-Vietnam War movement. This led to the demonisation and stigmatization of psychedelic drugs and resulted in an immediate drop in funding for research related to psychedelic drugs. 

However, in 2020, 5 states in the U.S. legalized marijuana and this change in attitudes is credited to multiple reasons such as a decline in religious affiliation, punitiveness, and a shift in media coverage for the same. Today, organisations such as the Beckley Foundation are actively working towards conducting more research in order to understand the implications of psychedelic drugs on our minds and integrate their use in modern society. The new research projects in the field of neuroscience and the effects of psychedelic drugs, coupled with the recent breakthroughs in Oneirology, thus, hold tremendous potential for expanding our understanding of the unconscious mind and our ability to induce creative thinking.  

Ashana Mathur is a student of Economics, International Relations and Media Studies at Ashoka University.

We publish all articles under a Creative Commons Attribution-Noderivatives license. This means any news organisation, blog, website, newspaper or newsletter can republish our pieces for free, provided they attribute the original source (OpenAxis).

Categories
Issue 10

‘Mining’ Nothing but a Grave

As players in the crypto market hold their breaths waiting for a new regulatory bill to hit the benches of the Indian Parliament, a cloud of risk and doubt looms over its  FinTech space once again. Monetary authorities have now been debating the existence of a parallel decentralized economy for three years; the tangible outcome of which has been a draft of rigid laws and a detailed report strongly backing an outright ban of the trillion-dollar industry. Although our Finance Minister recently refuted the statement regarding this blanket prohibition, it is safe to say that stakeholders — at home and abroad — have had multiple premonitions of restrictive financial freedom for a long time now. What is surprising, however, is the degree of constraints and the severity of penalties developed to deter transgression. It seems that the government is not only planning to stop all forms of trading but is also stressing on disallowing any Indian entity from retaining crypto assets. If the draft holds, investors will be given a period of six months to liquidate their capital, post which any violations will be punishable by a jail period ranging from one to ten years and a fine triple the value of transactions. The outrage following this proposition has already led to more than one lakh individuals voicing their concern to lawmakers, and an even larger number joining the social media campaign of India Wants Bitcoin. Why then, are Indian financial bodies fixated on moving forward with such profound measures of control? 

According to the Inter-Ministerial Committee (IMC) — responsible for taking a call on crypto’s future in India — the problem lies in the decentralized section of the entire framework. Ironically, this feature is exactly what defines cryptocurrency and sets it apart from the general fiat structure of an economy. Before moving forward, let’s address this idea of decentralization and distribution by comparing how money is accounted for in both systems. Our current financial configuration has a central bank — the RBI — responsible for issuing new currency and manipulating its value using gold and foreign reserves. It accounts for every note and transaction by keeping a track of how money is distributed among entities. While it’s unaware of the exact capital a specific individual has or what they have spent, all of this information is indirectly connected and relayed to the RBI by banks possessing the actual accounts. So, the tree representing how information is shared and structured has RBI as the nucleus and banking institutions as the primary nodes. Each bank is in-turn connected to millions of accounts acting as secondary branches. Thus, not only power but even knowledge is concentrated at the central level. Bitcoin completely revolutionized this setup when it was established in 2008 by introducing blockchain technology. Blockchain transformed the previous information tree into one that rendered each entity as a node connected to every other node in the system. This made it possible to distribute and share the ledger containing transactions among all members. The value of money in such a system was purely based on demand and supply principles, and any creation of money value was attributed to the volume of successful transactions rather than an authoritative decision by one node. 

Now it’s understandable that no central agency with regulatory powers over the Rupee will undermine its authority by permitting the reorganization of how money is perceived and valued among its citizens. However, in context of an increasingly globalised world, the State might want to reconsider its stance, since a complete ban hardly sends a positive message regarding the adaptability of contemporary ideas in India. 

Another interesting aspect of this entire debacle is that the restrictions on cryptocurrencies are perhaps their best advertisement. Saifedean Ammous, a Bitcoin economist, believes that if the government is adding constraints to what you can and cannot do, then maybe it is time to think about decentralizing power — “… I am sorry, if you’re telling me that I can’t send money from my bank account to buy the things that I want, then, that’s not really my money.” 

            Nonetheless, it would be unfair to say that the policies are entirely short-sighted.  They do make an excellent case for diverting our attention towards the underlying technology of blockchain. The IMC’s report lays out a series of arguments in favor of embracing the cryptographic data structure, but only in projects other than cryptocurrencies. This proposition is designed as a solution to the issue of citizens demanding trading rights to Bitcoin and Ethereum. However, suggesting alternative products with the same mechanical properties under the hood, is hardly a solution. Especially when India has over six million crypto investors holding a figure north of Rs. 10,000 crore in valuation. In essence, the government’s point is well taken — we do need to start looking at blockchain-based applications, which without a doubt remain vast unmined fields. Nevertheless, it’s a bit ignorant to force stakeholders to liquidate their positions and in return offer them a blockchain-based KYC to make up for any losses. 

An argument often triggered by this last statement is that the government has publicly announced an Indian crypto substitute for Bitcoin and Ethereum, which should work as a perfect middle ground for all parties involved. Unfortunately, this is not only a misconception but also a wasteful endeavor had it actually been true. Expanding on the former concern, the IMC has laid out plans for constructing a currency powered by blockchain known as the Central Bank Digital Currency (CBDC). However, this is only an imperfect substitute since it is centralized and tied to the value of the Rupee. One could even think of it as a digital Rupee that is tradable, secure, and inexpensive to transfer around, thus bagging few of the appealing features of Bitcoin. Nevertheless, it continues to serve as only another regulated version of money, governed by the same laws and restrictions as a paper note. 

Secondly, having an Indian cryptocurrency while banning the rest isn’t all that feasible. Especially since replacing Bitcoin and Ethereum is almost impossible given the former’s market cap and the latter’s scalability. Start-ups around the world have already started building Decentralized Apps on top of Ethereum’s backend, which will soon take over the tech market by a storm. Even social media platforms are experimenting with decentralization to promote a more privacy-oriented future and reduce censorship concerns. So at a time when the next Twitter or YouTube might be driven by Ethereum or any other crypto for that matter, India cannot be left struggling to fix bugs in their own blockchain architecture. Moreover, there is no guarantee that regulatory bodies will even be able to restrict the trading of Bitcoin or Ethereum. US officials have already concluded that controlling access to an open-source network application requires enormous control over the Internet itself. So the bill might just result in an even more restrictive digital space in India. Besides, an outright ban of profitable opportunities will only motivate people to find newer loopholes and open up black markets; none of which will positively impact the country’s own crypto. 

The government seems to be approaching this issue with a binary vision as of now. However, the options are broader than just ‘ban’ and ‘not ban’. There is a need for deeper discussions and experimentation with FinTech. It is imperative, however, to acknowledge that the clock is ticking and if an environment of doubt is allowed to persist, the theory of Human Capital Flight will kick in. Not only will millennial investors start contributing to the FDIs of countries that allow crypto markets, but our extremely talented entrepreneurs will also be on the first flight out in fear of the dreaded regulations. Weighing the scales, it seems that the argument of cryptocurrencies and blockchains being the next big thing since the Internet does fall on the heavier side. And so taking a backseat at this stage of development can only set us up for future disappointments.

Picture Credits: @WorldSpectrum, Pixabay

Tanish Bafna is a ‘prospective’ (translates to undecided and widely confused) Economics and CS undergraduate at Ashoka University. He is deeply interested in almost anything that lies at either ends of these fields including Blockchain, Game Theory and the Economics of Technology. In his free time, you can find him curled up at previously unvisited spaces on campus or his neighbourhood doing absolutely nothing.

We publish all articles under a Creative Commons Attribution-Noderivatives license. This means any news organisation, blog, website, newspaper or newsletter can republish our pieces for free, provided they attribute the original source (OpenAxis).

Categories
Issue 10

The Power Under My Burqa — Sri Lanka’s Proposal to Ban the Burqa

Recently, Sarath Weerasekara, the Sri Lankan Minister of Public Security said “the burqa has a direct impact on national security.” He claims to have signed a proposal and is awaiting the cabinet and the 2/3rd Sinhaleses’ majority parliament’s approval for closing over 1,000 Islamic schools (madrassas) as well as banning the burqa as he states they are viewed as symbols of ‘religious extremism.’ The burqa is a long, loose garment that covers the whole body from head to feet and is often worn by Muslim women in public. 

This is not the first time that the burqa has been banned within the country. Shortly after the Easter bombings in Sri Lanka in 2019, which resulted in more than 260 people losing their lives and two local Islamist terrorist groups claiming responsibility for this tragedy, the burqa was temporarily banned. The justification given by the state was that it would hasten the process of identifying the attackers and their networks. Even back then, the UN Human Rights Watch heavily condemned this move and called it a direct violation of one’s religious expression and human rights. 

But what is interesting to note is that Sri Lanka’s demographic is such that Muslims comprise less than 9 per cent of the total population, and the Sinhalese consist of 74 per cent of the total, with more than 69 per cent of the Sinhalese populace identifying as Buddhists. In addition to this, the current ruling government is in a Sinhalese Buddhist majority, with two Sinhalese Buddhist brothers, Gotabaya and Mahinda Rajapaksa being the leading representatives of the country, i.e, the President and the Prime minister respectively. With such a clear majority in population numbers as well as political power, why does the majority consider items of clothing such as the burqa a threat, such that it needs to be banned? And how can the burqa play a crucial role for the Muslim minority in the face of the ongoing threat of majority imposition? 

One obvious explanation for the burqa to be labelled as a threat is not because of its literal sense, but what it comes to represent. Lori G. Beamarí, an author of a research paper titled ‘Battle of the Symbols’ highlights how religious symbols do not have a meaning of themselves but are seen in the conveyance of religious ‘messages’ at a deeper level. While a burqa is not a religious ‘symbol’ like the Cresent and Star, it still explicitly acts as an indicator of one’s Islam identity and thereby continues to be a marker of it. 

Unfortunately, this is not the first time the burqa has been associated with the term ‘religious extremism’. Post 9/11, there is no doubt that there was a growing anti-Islamic climate within the world, and items like the burqa, hijab and even the long beard became ‘political banners for Islam’ and those wearing it were considered ‘terrorists’. Post the Easter bombings in 2019 by the local Islamic groups, this islamophobic narrative was reinforced even within Sri Lanka, which resulted in inaccurate causal links between Islam and religious extremism being drawn. 

However, such proposals to ban the burqa as well as madrassas, legitimise Islamophobia within the state and hinder the process for Islam to recover from this image of violence that has been constructed around it. 

Furthermore, another explanation surrounding this ban can be found in Arjun Appadurai’s book titled ‘Fear of Small numbers’. He introduced the concept of ‘predatory identities’ that are defined as “identities whose social construction and mobilisation requires the extinction of the other”. He highlights that there is an underlying belief that a nation should consist of a single ethnic identity, that establishes ideal nationhood and absolute ethnic purity, and when majorities that act as predatory identities are unable to achieve this, he terms this as the ‘anxiety of incompleteness’. He delves further on this idea by expanding on how this incompleteness occurs due to the presence of other minorities that become a symbol of hindrance in establishing this fantasy of national purity and wholeness. While the author mentions how in pursuit of this fantasy, majorities may not necessarily take the road of extinguishing minorities altogether, within Sri Lanka we can firmly state that the three major minorities — Christians, Tamils and Muslims — have been at the brunt of violence and conflict throughout history. Roshini Wickremesinhe, a lawyer and consultant engaged in religious freedom and human rights advocacy and research, compiled a report on religious intolerance within Sri Lanka. She highlights how each of these minorities has been at the receiving end of some form of violence, either hate speech, discrimination and facing demands to discontinue places of worship to serve, often directed by the majority Sinhalese Buddhist groups like Sinha Le, who are in contradiction to with the equality and condemning of hierarchies that  Buddhism stands for. Therefore, the banning of the ‘burqa’ can be seen as a means of removing the constant visual reminder and signifier that instigates the anxiety of the incomplete for the majority, and how Muslims stand in their way of resolving it. By banning the ‘burqa’ the visual representation of a female Muslim is no longer explicit to the eye, thereby no longer creating a distinction between a female Sri Lankan, and a female Sri Lankan Muslim. 

While the burqa continues to be a source of ‘threat’ for the majority, how can the minority use this to their advantage? It cannot be denied that it explicitly puts female Muslims in danger of violence and discrimination since it makes their religious identity visually accessible to a majority that feels threatened by it. However, post 9/11, various female American Muslims who were discriminated against for wearing the burqa and were seen as a ‘threat,’ used it as a symbol of protest to empower their Muslim identities. Yvonne Yazbeck Haddad in her paper titled ‘The Post- 9/11 “Hijab” as an Icon’ emphasises how items like the hijab, niqab and burqa became symbols of protest against the attack on their religious identity. Wearing a burqa characterised empowerment and the pride one felt to be associated with Islam and slogans like ‘Islam is beautiful, Deal with it!’ became popular. However, it can be questioned whether the Sri Lankan female Muslim community will be effectively able to use this opportunity to come together to defy the Islamophobic narrative, especially when their identities are increasingly coming under scrutiny. While symbols like the burqa become threatening to a majority, they can also evolve into becoming threatening to a minority for embracing them since they explicitly state their identity as the ‘other’ in times of conflict. 

Author’s Bio: 

Harshita Bedi is a student at Ashoka University pursuing her Psychology major. In her free time, you would find Harshita catching up on her sleep.