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  Douglas Rushkoff

  Cyberia

  Life in the Trenches of Hyperspace

           Preface to the 1994 paperback edition

           A lot has happened in the year or so since I wrote this book. More than usually
  happens in a year. Thanks to technologies like the computer, the modem, interactive media,
  and the Internet, we no longer depend on printed matter or word of mouth to explore the
  latest rages, innovations, or discoveries. By the time a story hits the newstands, most insiders
  consider it  old news" and are already hard at work on the next flurry of culture-bending
  inventions and activities.
           Cyberia is about a very special moment in our recent history -- a moment when
  anything seemed possible. When an entire subculture -- like a kid at a rave trying virtual
  reality for the first time -- saw the wild potentials of marrying the latest computer
  technologies with the most intimately held dreams and the most ancient spiritual truths. It is a
  moment that predates America Online, twenty million Internet subscribers, Wired magazine,
  Bill Clinton, and the Information Superhighway. But it is a moment that foresaw a whole lot
  more.
           This book is not a survey of everything and everyone  cyber" but rather a tour through
  some of the regions of this new, fledgling culture to which I was lucky enough to gain
  access. Looking back, it is surprising to see how many of these then-absurd notions have
  become accepted truths, and disheartening to see how many of the most optimistic appraisals
  of our future are still very far from being realized.
           Cyberia follows the lives and translates the experiences of the first few people who
  realized that our culture was about to take a leap into the unknown. Some of them have
  succeeded beyond their wildest expectations and are now practically household names. Others
  have met with catastrophe. Still others have simply faded from view, their own contributions
  to the cyberian renaissance already completed.
           The people in this book, and thousands of others like them around the world,
  understand the implications of our technologies on our culture, thought systems, spiritual
  beliefs, and even our biological evolution. They still stand as the most optimistic and
  forward-thinking appraisers of our civilization's fate. As we draw ever nearer to the
  consensually hallucinatory reality for which these cyberians drew the blueprints, their
  impressions of life on the edge become even more relevant for the rest of us. And they make
  more sense.

           Douglas Rushkoff
           New York City, 1994

           Introduction
           Surfing the Learning Curve of Sisyphus

            On the most rudimentary level there is simply terror of feeling like an immigrant in a
           place where your children are natives--where you're always going to be behind the
           8-ball because they can develop the technology faster than you can learn it. It's what I
           call the learning curve of Sisyphus. And the only people who are going to be
           comfortable with that are people who don't mind confusion and ambiguity. I look at
           confusing circumstances as an opportunity--but not everybody feels that way. That's
           not the standard neurotic response. We've got a culture that's based on the ability of
           people to control everything. Once you start to embrace confusion as a way of life,
           concomitant with that is the assumption that you really don't control anything. At best
           it's a matter of surfing the whitewater.
           --John Barlow, lyricist for the Grateful Dead and cofounder of the Electronic
           Frontiers Foundation

           The kid who handed me the brightly colored flyer must have figured I was younger or
  at least more open-minded than I really am. Or maybe he had me pegged from the beginning.
  Sure, I had done a little  experimenting" in college and had gotten my world view a bit
  expanded, but I was hardly ready to immerse myself in a subculture as odd, or as influential,
  as this one turned out to be.
           The fractal-enhanced  map-point" leaflet announced a giant, illegal party -- a  rave,"
  where thousands of celebrants would take psychedelics, dance to the blips of
  computer-generated music, and discuss the ways in which reality itself would soon conform to
  their own hallucinatory projections. No big deal. Bohemians have talked this way for years,
  even centuries. Problem is, after a few months in their midst, I started believing them.
           A respected Princeton mathematician gets turned on to LSD, takes a several-year
  sabbatical in the caves of the Himalayas during which he trips his brains out, then returns to
  the university and dedicates himself to finding equations to map the shapes in his psychedelic
  visions. The formulas he develops have better success at mapping the weather and even the
  stock market than any have before.
           Three kids in San Francisco with a video camera and a broken hotel magnetic key
  encoder successfully fool a bank cash machine into giving them other people's money.
           A new computer conferencing system immerses people so totally in their  virtual
  community" that an alterego takes over a man's willpower, and he finds himself out of
  control, randomly propositioning women who happen to be  online."
           A science fiction writer, after witnessing the spectacle of a child in hypnotic symbiosis
  with a video arcade game, invents a fictional reality called Cyberspace -- a  consensual
  hallucination" accessed through the computer, where one's thoughts manifest totally, and
  reality itself conforms to the wave patterns.
           Then, in a bizarre self-fulfilling prophecy, the science fictional concept of a reality that
  can be consciously designed begins to emerge as a held belief--and not just by kids dancing
  at all night festivals. A confluence of scientists, computer programmers, authors, musicians,
  journalists, artists, activists and even politicians have adopted a new paradigm. And they want
  to make this your paradigm, too.
           The battle for your reality begins on the fields of digital interaction. Our growing
  dependence on computers and electronic media for information, money, and communication
  has made us easy targets, if unwilling subjects, in one of the most bizarre social experiments
  of the century. We are being asked to spend an increasing amount of our time on a very new
  sort of turf----the territory of digital information. While we are getting used to it by now, this
  region is very different from the reality we have grown to know and love. It is a boundless
  universe in which people can interact regardless of time and location. We can fax  paper''
  over phone lines, conduct twenty-party video-telephone conversations with participants in
  different countries, and even "touch'' one another from thousands of miles away through new
  technologies such as virtual reality, where the world itself opens to you just as you dream it
  up.
           For example, many of these computer programs and data libraries are structured as
  webs, a format that has come to be known as  hypertext.'' To learn about a painter, a
  computer user might start with a certain museum. From the list of painters, he may select a
  particular portrait. Then he may ask for biographical information about the subject of the
  portrait, which may reveal a family tree. He may follow the family tree up through the
  present, then branch off into data about immigration policies to the United States, the
  development of New York real estate, or even a grocery district on the Lower East Side. In a
  hypertext video game, a player might be a detective searching a room. In the room is a chest
  of drawers. Select a drawer. The drawer opens, inside is a note. Point to the note, and text
  appears. Read the note, see a name. Select the name, see a picture. One item in the picture is
  a car. Select the car, go for a ride through the neighborhood. See an interesting house, go
  inside...
           Maybe this isn't all that startling. It has taken several decades for these technologies
  take root, and many of us are used to the way they work. But the people I met at my first
  rave in early 1990's San Francisco claimed they could experience this same boundless,
  hypertext universe without the use of a computer at all. For them, cyberspace can be accessed
  through drugs, dance, spiritual techniques, chaos math, and pagan rituals. They move into a
  state of consciousness where, as if logged onto a computer, the limitations of time, distance,
  and the body are perceived as meaningless. People believe that they move through these
  regions as they might move through computer programs or video games--unlimited by the
  rules of a linear, physical reality. Moreover, they say that our reality itself, aided by
  technology, is about to make a wholesale leap into this new, hypertextual dimension.
           By handing me that damned rave promotional flyer, a San Franciscan teenager made it
  impossible for me to ignore that a growing number of quite intelligent, if optimistic, people
  are preparing themselves and the rest of us for the wildest possible implications of our new
  technologies. The more time I spent with these people, the less wild these implications
  seemed to me. Everywhere I turned, the conclusions were the same. Quantum physicists at the
  best institutions agree that the tiniest particles making up matter itself have ceased to behave
  with the predictability of linear equations. Instead, they jump around in a discontinuous
  fashion, disappearing, reappearing, suddenly gaining and losing energy. Mathematicians,
  likewise, have decided that the smooth, geometric model of reality they have used since
  Euclid first drew a triangle on papyrus is obsolete. Instead, using computers, they churn out
  psychedelic paisley patterns which they claim more accurately reflect the nature of existence.
           And who appears to be taking all this in first? The kids dancing to electronic music at
  underground clubs. And the conclusion they have all seemed to reach is that reality itself is
  up for grabs. It can be dreamt up.
           Now this all may be difficult to take seriously; it was for me--at first. But we only
  need to turn to the arbiters of reality--mainstream scientists--to find this confirmed. The
  ability to observe phenomena, they now believe, is inextricably linked to the phenomena
  themselves. Having lost faith in the notion of a material explanation for existence, these
  quantum physicists and systems mathematicians have begun to look at the ways reality
  conforms to their expectations, mirroring back to them a world changed by the very act of
  observation. As they rely more and more on the computer, their suspicions are further
  confirmed: This is not a world reducible to neat equations and pat answers, but an infinitely
  complex series of interdependencies, where the tiniest change in a remote place can have
  systemwide repercussions.
           When computers crunch data from real-world observations, they do not produce
  simple, linear graphs of an orderly existence but instead churn out phase maps and diagrams
  whose spiraling intricacy resembles that of an ancient mosaic, a coral reef, or a psychedelic
  hallucination. When the entire procession of historical, biological, and cosmological events is
  reanalyzed in the light of modern mathematical discoveries like the fractal and feedback
  loops, it points toward this era--the turn of the century--as man's leap out of history altogether
  and into some sort of timeless dimension.
           Inklings of what this dimension may be like come to us through the experience of
  computer hackers and psychedelic tripsters, who think of themselves not as opposite ends of
  the spectrum of human activity but as a synergistic congregation of creative thinkers bringing
  the tools of high technology and advanced spirituality into the living rooms of the general
  public. Psychedelics can provide a shamanic experience for any adventurous consumer. This
  experience leads users to treat the accepted reality as an arbitrary one, and to envision the
  possibilities of a world unfettered by obsolete thought systems, institutions, and neuroses.
  Meanwhile, the cybernetic experience empowers people of all ages to explore a new, digital
  landscape. Using only a personal computer and a modem, anyone can now access the
  datasphere. New computer interface technologies such as virtual reality promise to make the
  datasphere a place where we can take not only our minds but our bodies along for the ride.
           The people you are about to meet interpret the development of the datasphere as the
  hardwiring of a global brain. This is to be the final stage in the development of  Gaia,'' the
  living being that is the Earth, for which humans serve as the neurons. As computer
  programmers and psychedelic warriors together realize that "all is one,'' a common belief
  emerges that the evolution of humanity has been a willful progression toward the construction
  of the next dimensional home for consciousness.
           We need a new word to express this boundless territory. The kids in this book call it
  Cyberia.
           Cyberia is the place a businessperson goes when involved in a phone conversation, the
  place a shamanic warrior goes when traveling out of body, the place an  acid house'' dancer
  goes when experiencing the bliss of a techno-acid trance. Cyberia is the place alluded to by
  the mystical teachings of every religion, the theoretical tangents of every science, and the
  wildest speculations of every imagination. Now, however, unlike any other time in history,
  Cyberia is thought to be within our reach. The technological strides of our postmodern
  culture, coupled with the rebirth of ancient spiritual ideas, have convinced a growing number
  of people that Cyberia is the dimensional plane in which humanity will soon find itself.
           But even those of us who have never ventured into a house club, physics lab or
  computer bulletin board are being increasingly exposed to words, images and ideas that shake
  the foundations of our most deeply held beliefs. The cyberian paradigm finds its way to our
  unsuspecting minds through new kinds of arts and entertainment that rely less on structure
  and linear progression than on textural experience and moment-to-moment awareness.
  Role-playing games, for example, have no beginning or end, but instead celebrate the
  inventiveness of their players, who wind their way through complex fantasies together, testing
  strategies that they may later use in their own lives, which have in turn begun to resemble the
  wild adventures of their game characters. Similarly, the art and literature of Cyberia have
  abandoned the clean lines and smooth surfaces of Star Trek and 2001: A Space Odyssey in
  favor of the grimy, posturban realism of Batman, Neuromancer, and Bladerunner, in which
  computers do not simplify human issues but expose and even amplify the obvious faults in
  our systems of logic and social engineering.
           Not surprisingly, the reaction of traditionalists to this expression has been harsh and
  marked by panic. Cyberians question the very reality on which the ideas of control and
  manipulation are based; and as computer-networking technology gets into the hands of more
  cyberians, historical power centers are challenged. A bright young hacker with enough time
  on his hands can break in to almost any computer system in the world. Meanwhile,
  do-it-yourself technology and a huge, hungry media empire sews the seeds of its own
  destruction by inviting private citizens to participate through 'zines, cable shows, and
  interactive television. The hypnotic spell of years of television and its intense public relations
  is broken as people learn to deconstruct and recombine the images intended to persuade them.
  The result is that the population at large gains the freedom to reexamine previously accepted
  policies and prejudices.
           Using media  viruses,'' politically inclined cyberians launch into the datasphere, at
  lightning speed, potent ideas that openly challenge hypocritical and illogical social structures,
  thus rendering them powerless.
           A new scientific paradigm, a new leap in technology, and a new class of drug created
  the conditions for what many believe is the renaissance we are observing today. Parallels
  certainly abound between our era and renaissances of the past: the computer and the printing
  press, LSD and caffeine, the holograph and perspective painting, the wheel and the spaceship,
  agriculture and the datasphere. But cyberians see this era as more than just a rebirth of
  classical ideas. They believe the age upon us now might take the form of categorical
  upscaling of the human experience onto uncharted, hyperdimensional turf.
           The people who believe all this, so far, are on the outermost fringes of popular culture.
  But, as we witnessed in the 1960s, the beliefs of fringe cultures can trickle up through our
  youth into the mainstream. In fact, we may soon conclude that the single most important
  contribution of the 1960s and the psychedelic era to popular culture is the notion that we have
  chosen our reality arbitrarily. The mission of the cyberian counterculture of the 1990s, armed
  with new technologies, familiar with cyberspace and daring enough to explore unmapped
  realms of consciousness, is to rechoose reality consciously and purposefully.
           This book is meant to provide a guided tour through that vision: Cyberia. It is an
  opportunity to take part in, or at least catch up with, a movement that could be reshaping
  reality. The cyberian explorers we will meet in the next chapters have been depicted with all
  their human optimism, brilliance, and frailty. Like the first pioneers of any new world, they
  suffer from the same fears, frustrations, and failures as those who stay behind and watch from
  the safety of familiarity. These are not media personalities but human beings, developing their
  own coping mechanisms for survival on the edges of reality.
           Whether or not we are destined for a wholesale leap into the next dimension, there are
  many people who believe that history as we know it is coming to a close. It is more than
  likely that the aesthetics, inventions, and attitudes of the cyberians will become as difficult to
  ignore as the automatic teller machine and MTV. We all must cope, in one way or another,
  with the passage of time. It behooves us to grok Cyberia.

            Most people think it's far out if we get virtual reality up and running. This is much
           more profound than that. This is the real thing. We're going to find out what "being''
           is. It's a philosophical journey and the vehicles are not simply cultural but biology
           itself. We're closing distance with the most profound event that a planetary ecology
           can encounter, which is the freeing of life from the chrysalis of matter. And it's never
           happened before--I mean the dinosaurs didn't do this, nor did the procaryotes
           emerging. No. This takes a billion years of forward moving evolution to get to the
           place where information can detach itself from the material matrix and then look back
           on a cast-off mode of being as it rises into a higher dimension.
                --Terence McKenna, author, botanist, and psychedelic explorer

           PART 1
           Computers: Revenge of the Nerds

           Chapter 1
           Navigating the Datastream

           Craig was seven when he discovered the  catacombs.'' His parents had taken him on a
  family visit to his uncle, and while the adults sat in the kitchen discussing the prices of sofas
  and local politics, young Craig Neidorf--whom the authorities would eventually prosecute as a
  dangerous, subversive hacker--found one of the first portals to Cyberia: a video game called
  Adventure.
           Like a child who wanders away from his parents during a tour of the Vatican to
  explore the ancient, secret passages beneath the public walkways, Craig had embarked on his
  own video-driven visionquest. As he made his way through the game's many screens and
  collected magical objects, Craig learned that he could use those objects to  see'' portions of
  the game that no one else could. Even though he had completed whatever tasks were
  necessary in the earlier parts of the game, he was drawn back to explore them with his new
  vision. Craig was no longer interested in just winning the game--he could do that effortlessly.
  Now he wanted to get inside it.
            I was able to walk through a wall into a room that did not exist,'' Craig explains to
  me late one night over questionably accessed phone lines. "It was not in the instructions. It
  was not part of the game. And in that room was a message. It was a message from the creator
  of the game, flashing in black and gold...''
           Craig's voice trails off. Hugh, my assistant and link-artist to the telephone net, adjusts
  his headset, checks a meter, then acknowledges with a nod that the conversation is still being
  recorded satisfactorily. Craig would not share with me what the message said--only that it
  motivated his career as a cyberian.  This process--finding something that wasn't written about,
  discovering something that I wasn't supposed to know--it got me very interested. I searched in
  various other games and tried everything I could think of--even jiggling the power cord or the
  game cartridge just to see what would happen. That's where my interest in playing with that
  kind of thing began ... but then I got an Apple.''
           At that point, Cyberia, which had previously been limited to the other side of the
  television screen, expanded to become the other side of the computer screen. With the help of
  a telephone connection called a  modem,'' Craig was linked to a worldwide system of
  computers and communications. Now, instead of exploring the inner workings of a packaged
  video game, Craig was roaming the secret passages of the datasphere.
           By the time he was a teenager, Craig Neidorf had been arrested. Serving as the editor
  of an  on-line magazine'' (passed over phone lines from computer to computer) called Phrack,
  he was charged with publishing (legally, "transporting'') a dangerous, $79,000 program
  document detailing the workings of Bell South's emergency 911 telephone system
  (specifically, the feature that allows them to trace incoming calls). At Neidorf's trial, a Bell
  South employee eventually revealed that the  program'' was actually a three-page memo
  available to Bell South customers for less than $30. Neidorf was put on a kind of probation
  for a year, but he is still raising money to cover his $100,000 legal expenses.
           But the authorities and, for most part, adult society are missing the point here. Craig
  and his compatriots are not interested in obtaining and selling valuable documents. These kids
  are not stealing information--they are surfing data. In Cyberia, the computer serves as a
  metaphor as much as a tool; to hack through one system to another and yet another is to
  discover the secret rooms and passageways where no one has ever traveled before. The web
  of interconnected computer networks provides the ultimate electronic neural extension for the
  growing mind. To reckon with this technological frontier of human consciousness means to
  reevaluate the very nature of information, creativity, property and human relations.
           Craig is fairly typical of the young genius-pioneers of this new territory. He describes
  the first time he saw a hacker in action:
            I really don't remember how he got in; I was sitting there while he typed. But to see
  these other systems were out there was sort of interesting. I saw things like shopping
  malls--there were heating computers you could actually call up and look at what their
  temperature settings were. There were several of these linked together. One company ran the
  thermostat for a set of different subscribers, so if it was projected to be 82 degrees outside,
  they'd adjust it to a certain setting. So, back when we were thirteen or so, we talked about
  how it might be neat to change the settings one day, and make it too hot or too cold. But we
  never did.''
           But they could have, and that's what matters. They gained access. In Cyberia, this is
  funhouse exploration. Neidorf sees it as  like when you're eight and you know your brother
  and his friends have a little treehouse or clubhouse somewhere down in the woods, and you
  and your friends go and check it out even though you know your brother would basically kill
  you if he found you in there.'' Most of these kids get into hacking the same way as children
  of previous generations daringly wandered through the hidden corridors of their school
  basements or took apart their parents' TV sets. But with computers they hit the jackpot:
  There's a whole world there--a whole new reality, which they can enter and even change.
  Cyberia. Each new opening leads to the discovery of an entirely new world, each connected
  to countless other new worlds. You don't just get in somewhere, look around, find out it's a
  dead end, and leave. Tom Sawyer and Becky Thatcher were fascinated by a few winding
  caves; cyberkids have broken through to an infinitely more complex and rewarding network.
  Each new screen takes them into a new company, institution, city, government, or nation.
  They can pop out almost anywhere. It's an endless ride.
           As well as being one of the most valuable techniques for navigating cyberspace,
  hacking the vast computer net is the first and most important metaphor in Cyberia. For the
  first time, there is a technical arena in which to manifest the cyberian impulses, which range
  from pure sport to spiritual ecstasy and from redesigning reality to downright subversion.

           Crashing the System
           David Troup gained his fame in the computer underground for a program he wrote
  called The Bodyguard, which helps hackers maintain their chain of connections through a
  long series of systems breaches. Through another ingeniously exploited communications
  system glitch, we spoke as he relaxed on his living room couch in Minnesota. From the sound
  of his voice I knew he was using a speaker phone, and I heard several of his friends milling
  about the room, popping open beers, and muttering in agreement with Troup, their local hero.
            The fun of hacking lies in the puzzle solving. Finding out what lies around that next
  corner, around the next menu or password. Finding out just how twisted you can get. Popping
  out of a computer-based network into a phone-based network and back again. Mapping
  networks that go worldwide. We watched a system in Milwaukee grow from just two systems
  into a huge network. We went with them. By the end, we probably had a more detailed map
  of their network than they did. ''
           The Bodyguard has become an indispensable part of the hacker's daytrip survival kit.
   It's kind of a worm [a tunneling computer virus] that hacks along with you. Say I'm cruising
  through fifteen Unixes [computers that run Unix software] to get at some engineering firm.
  Every time I go onto a Unix, I will upload my Bodyguard program. What it does is watch me
  and watch the system. It's got the names of the system operators. If a system operator
  [''sysop,'' the watchdog for illegal penetrants] or somebody else who has the ability to check
  the system logs on [enters the network through his own computer], the Bodyguard will flash
  an error flag [warning! danger!] and terminate you at that point. It also will send you a
  number corresponding to the next place down the hierarchy of machines that you've
  penetrated. You'll have your last connection previous to the one where you got canned. It will
  then reconnect you to where you were, without using the system that knocked you off. It'll
  recreate the network for you. It takes about four or five minutes. It's nice because when you're
  deep in a group of systems, you can't watch everything. Your Bodyguard gets you off as soon
  as a sysop signs on, before he even knows you're there. Even if they just log in, you hit the
  road. No need to take any chances.''
           While the true hacker ethic is not to destroy anything, most young people who find
  themselves in a position where it' possible to inflict damage find it hard to resist doing so. As
  Troup explains,  Most kids will do the most destructive thing they know how to do. There's
  nothing in there that they need, or want, or even understand how to use. Everybody's crashed
  a system now or then.''
           Someone at Troup's end coughs in disagreement and paranoia. David corrects himself.
  No need to admit he's ever done anything illegal, now, is there?  I'd say 90 percent of
  everybody. Everybody's got that urge, you know? `God, I've got full system control--I could
  just do a recursive rm [a repeated cycle to begin removing things] and kiss this system
  goodbye.' More likely, someone will create a small bug like putting a space before everyone's
  password [making it impossible for anyone to log on] and see how long it takes the system
  operator to figure it out.'' The passwords will appear correct when the system operator lists
  them--except that each one will have a tiny space before it. When the sysop matches the
  user's password with the one that the computer says the user should have, the operator won't
  notice the extra space before the computer's version.
           This is the  phony phone call'' to the nth power. Instead of pranking one person on the
  other end, the hacker incapacitates a big company run by "nasty suits.'' Hard to resist,
  especially when it's a company known to keep tabs on us. The events that frightened Troup
  out of hacking for a while concerned just such a company.  TRW is the Holy Grail target for
  hackers. They're into everything, which is why everyone wants to get into them. They claimed
  to be impenetrable, which is half the reason why everyone wants to get in. The more you
  look into it, the more security holes they have. They aren't so bad.'' One of Troup's friends in
  the background chortles with pride. "It's difficult, because you have to cover your tracks, but
  it's not impossible. Just time-consuming,'' Troup explains.
            I remember TRW used to have those commercials that just said `TRW, making the
  world a better tomorrow.' That's all they did. They were getting us used to seeing them.
  Because they were into everything. They sent Tiger Teams [specialized computer commando
  squads who establish security protocol in a system] into every system the government has,
  either to improve the system's security or to build it in the first place. They have back doors
  into everything they've ever worked on. They can assume control over anything they want to.
  They're big. They're bad. And they've got more power than they should have, which is why
  we were after them. They had Tiger Teams into airport security, aerospace security. And the
  government gets software from TRW, upgrades from TRW [also, potentially, with back
  doors].
            When we got all the way up to the keyhole satellite, we said `That's enough.' We
  have really good resources. We have people that can pose as nonpeople--they have Social
  Security numbers, tax IDs, everything. But we all got kind of spooked by all this. We had a
  continuation of our plan mapped out, but we decided not to go through with it. We ditched all
  the TRW stuff we had. I gave it to a friend who buried it underwater somewhere along the
  Atlantic shelf. If I tell him to get it back, he will, but if I tell him to get it back using a
  slightly different phrase, he will disappear ... for obvious reasons.''
           Most purposeful hacking is far less romantic, and done simply to gain access to
  systems for their computing power. If someone is working on a complex program or set of
  computations, it's more convenient to use some corporation's huge system to carry out the
  procedure in a few minutes or hours than to tie up one's own tiny personal computer for days.
  The skill comes in getting the work done before the sysop discovers the intrusion. As one
  hacker explains to me through an encrypted electronic mail message,  They might be on to
  you, but you're not done with them yet--you're still working on the thing for some company
  or another. But if you've got access to, say, twenty or thirty Unix systems, you can pop in
  and out of as many as you like, and change the order of them. You'll always appear to be
  coming from a different location. They'll be shooting in the dark. You're untraceable.''
           This hacker takes pride in popping in and out of systems the way a surfer raves about
  ducking the whitewater and gliding through the tube. But, just as a surfer might compete for
  cash, prizes, or beer endorsements, many young hackers who begin with Cyberia in their
  hearts are quickly tempted by employers who can profit from their skill. The most dangerous
  authoritarian response to young cyberian hackers may not be from the law but from those
  hoping to exploit their talents.
           With a hacker I'll call Pete, a seventeen-year-old engineering student at Columbia
  University, I set up a real-time computer conference call in which several other hackers from
  around the country could share some of their stories about a field called  industrial hacking.''
  Because most of the participants believe they have several taps on their telephone lines, they
  send their first responses through as a series of strange glyphs on the screen. After Pete
  establishes the cryptography protocol and deciphers the incoming messages, they look like
  this (the names are mine):

           #1: The Purist
           Industrial hacking is darkside hacking. Company A hires you to slow down, destroy,
  screw up, or steal from company B's R&D division [research and development]. For example,
  we could set up all their math wrong on their cadcams [computer aided design programs] so
  that when they look at it on the computer it seems fine, but when they try to put the thing
  together, it comes out all wrong. If all the parts of an airplane engine are machined 1mm off,
  it's just not going to work.

           #2: The Prankster
           There was a guy in Florida who worked on a cadcam system which used pirated
  software. He was smart, so he figured out how to use it without any manuals. He worked
  there for about a year and a half but was fired unfairly. He came to us get them shut down.
  We said  Sure, no problem.'' Cadcam software companies send out lots of demos. We got
  ahold of some cadcam demos, and wrote a simple assembly program so that when the person
  puts the disk in and types the "install'' or  demo'' command, it wipes out the whole hard disk.
  So we wrapped it up in its package, sent it out to a friend in Texas or wherever the software
  company was really from, and had him send it to the targeted company with a legit postmark
  and everything. Sure enough, someone put the demo in, and the company had to end up
  buying over $20,000 worth of software. They couldn't say anything because the software we
  wiped out was illegal anyway.

           The Purist
           That's nothing. That's a personal vendetta. Industrial hacking is big business. Most
  corporations have in-house computer consultants who do this sort of thing. But as a freelancer
  you can get hired as a regular consultant by one of these firms--say McDonnell Douglas--get
  into a vice president's office, and show them the specs of some Lockheed project, like a new
  advanced tactical fighter which he has not seen, and say,  There's more where this came
  from.'' You can get thousands, even millions of dollars for this kind of thing.

           #3: The Theorist
           During the big corporate takeover craze, companies that were about to be taken over
  began to notice more and more things begin to go wrong. Then payroll would get screwed up,
  their electronic mail messages aren't going through, their phone system keeps dying every
  now and then in the middle of the day. This is part of the takeover effort.
           Someone on the board of directors may have some buddy from college who works in
  the computer industry who he might hire to do an odd job now and again.

           The Purist
           I like industrial hacking for the idea of doing it. I started about a year or so ago. And
  William Gibson brought romance into it with Neuromancer. It's so do-able.

           #4: The Pro
           We get hired by people moving up in the political systems, drug cartels, and of course
  corporations. We even work for foreign companies. If Toyota hired us to hit Ford, we'd hit
  Ford a little bit, but then turn around and knock the hell out of Toyota. We'd rather pick on
  them than us.
           Most industrial hackers do two hacks at once. They get information on the company
  they're getting paid to hit, but they're also hacking into the company that's paying them, so
  that if they get betrayed or stabbed in the back they've got their butts covered. So it's a lot of
  work. The payoffs are substantial, but it's a ton of work.
           In a real takeover, 50% of the hacking is physical. A bunch of you have to go and get
  jobs at the company. You need to get the information but you don't want to let them on to
  what you're doing. The wargames-style automatic dialer will get discovered scanning. They
  know what that is; they've had that happen to them many times before.
           I remember a job that I did on a local TV station. I went in posing as a student
  working on a project for a communications class. I got a tour with an engineer, and I had a
  notebook and busily wrote down everything he said. The guy took me back where the
  computers were. Now in almost every computer department in the United States, written on a
  piece of masking tape on the phone jack or the modem itself is the phone number of that
  modem. It saves me the time and trouble of scanning 10,000 numbers. I'm already writing
  notes, so I just write in the number, go home, wait a week or so, and then call them up (you
  don't call them right away, stupid). Your local telephone company won't notice you and the
  company you're attacking won't notice you. You try to be like a stealth bomber. You sneak up
  on them slowly, then you knock the hell out of them. You take the military approach. You do
  signals intelligence, human intelligence; you've got your special ops soldier who takes a tour
  or gets a job there. Then he can even take a tour as an employee--then he's trusted for some
  reason--just because he works there, which is the biggest crock of shit.

           DISCONNECT
           Someone got paranoid then, or someone's line voltage changed enough to suggest a
  tap, and our conversation had been automatically terminated.
           Pete stores the exchange on disk, then escorts me out onto the fire escape of his
  apartment for a toke and a talk. He can see I'm a little shaken up.
            That's not really hacking,'' he says, handing me the joint. I thank him with a nod but
  opt for a Camel Light. "That's cracking. Hacking is surfing. You don't do it for a reason. You
  just do it.'' We watch a bum below us on the street rip a piece of cardboard off an empty
  refrigerator box and drag it away--presumably it will be his home for tonight.
            That guy is hacking in a way,'' I offer. "Social hacking.''
            That's bullshit. He's doing it for a reason. He stole that cardboard because he needs
  shelter. There's nothing wrong with that, but he's not having such a good time, either.''
            So what's real hacking? What's it about?''
           Pete takes a deep toke off his joint and smiles.  It's tapping in to the global brain.
  Information becomes a texture ... almost an experience. You don't do it to get knowledge.
  You just ride the data. It's surfing, and they're all trying to get you out of the water. But it's
  like being a environmental camper at the same time: You leave everything just like you found
  it. Not a trace of your presence. It's like you were never there.''
           Strains of Grateful Dead music come from inside the apartment. No one's in there.
  Pete has his radio connected to a timer. It's eleven o'clock Monday night in New York, time
  for David Gans's radio show, The Dead Hour. Pete stumbles into the apartment and begins
  scrounging for a cassette. I offer him one of my blank interview tapes.
            It's low bias but it'll do,'' he says, grabbing the tape from me and shoving it into a
  makeshift cassette machine that looks like a relic from Hogan's Heroes. "Don't let the case
  fool you. I reconditioned the whole thing myself. It's got selenium heads, the whole nine
  yards.'' Satisfied that the machine is recording properly, he asks,  You into the Dead?''
            Sure am.'' I can't let this slip by. "I've noticed lots of computer folks are into the
  Dead ... and the whole subculture.'' I hate to get to the subject of psychedelics too early.
  However, Pete doesn't require the subtlety.
            Most of the hackers I know take acid.'' Pete searches through his desk drawers. "It
  makes you better at it.'' I watch him as he moves around the room.  Look at this.'' He shows
  me a ticket to a Grateful Dead show. In the middle of the ticket is a color reproduction of a
  fractal.
            Now, you might ask, what's a computer-generated image like that doing on a Dead
  ticket, huh?''

           CHAPTER 2
           Operating from Total Oblivion

           The fractal is the emblem of Cyberia. Based on the principles of chaos math, it's an
  icon, a metaphor, a fashion statement, and a working tool all at the same time. It's at once a
  highly technical computer-mathematics achievement and a psychedelic vision, so even as an
  image it bridges the gap between these two seemingly distant, or rather  discontinuous,''
  corners of Cyberia. Once these two camps are connected, the real space defined by "Cyberia''
  emerges.
           Fractals were discovered in the 1960s by Benoit Mandelbrot, who was searching for
  ways to help us cope, mathematically, with a reality that is not as smooth and predictable as
  our textbooks describe it. Conventional math, Mandelbrot complained, treats mountains like
  cones and clouds like spheres. Reality is much  rougher'' than these ideal forms. No
  real-world surface can accurately be described as a "plane,'' because no surface is absolutely
  two-dimensional. Everything has nooks and crannies; nothing is completely smooth and
  continuous. Mandelbrot's fractals--equations which grant objects a fractional
  dimensionality--are revolutionary in that they accept the fact that reality is not a neat, ordered
  place. Now, inconsistencies ranging from random interference on phone lines to computer
  research departments filled with Grateful Deadheads all begin to make perfect sense.
           Mandelbrot's main insight was to recognize that chaos has an order to it. If you look
  at a natural coastline from an airplane, you will notice certain kinds of mile-long nooks and
  crannies. If you land on the beach, you will see these same shapes reflected in the rock
  formations, on the surface of the rocks themselves, and even in the particles making up the
  rocks. This self-similarity is what brings a sense of order into an otherwise randomly rough
  and strange terrain. Fractals are equations that model the irregular but stunningly self-similar
  world in which we have found ourselves.
           But these discontinuous equations work differently from traditional math equations,
  and challenge many of our assumptions about the way our reality works. Fractals are circular
  equations: After you get an answer, you plug it back into the original equation again and
  again, countless times. This is why computers have been so helpful in working with these
  equations. The properties of these circular equations are stunningly different from those of
  traditional linear equations. The tiniest error made early on can amplify into a tremendous
  mistake once the equation has been  iterated'' thousands of times. Think of a wristwatch that
  loses one second per hour. After a few days, the watch is only a minute or so off. But after
  weeks or months of iterating that error, the watch will be completely incorrect. A tiny change
  anywhere in a fractal will lead to tremendous changes in the overall system. The force
  causing the change need not be very powerful. Tremendous effects can be wrought by the
  gentlest of "feedbacks.''
           Feedback makes that loud screeching sound whenever a microphone is brought close
  to its own speaker. Tiny noises are fed back and iterated through the amplification system
  thousands of times, amplified again and again until they are huge, annoying blasts of sound.
  Feedback and iteration are the principles behind the now-famous saying,  When a butterfly
  flaps its wings in China, it can cause a thunderstorm in New York.'' A tiny action feeds back
  into a giant system. When it has iterated fully, the feedback causes noticeable changes. The
  idea has even reached the stock market, where savvy investors look to unlikely remote
  feedbacks for indications of which way the entire market might move once those tiny
  influences are fully iterated. Without the computer, though, and its ability to iterate equations,
  and then to draw them as pictures on a screen, the discovery of fractals would never have
  been possible.
           Mandelbrot was at IBM, trying to find a pattern underlying the random, intermittent
  noise on their telephone lines, which had been causing problems for their computer modems.
  The fact that the transmission glitches didn't seem to follow many real pattern would have
  rendered a classical mathematician defenseless. But Mandelbrot, looking at the chaotic
  distribution of random signals, decided to search for signs of self-similarity--that is, like the
  coastline of beach, would the tiny bursts between bursts of interference look anything like the
  large ones? Of course they did. Inside each burst of interference were moments of clear
  reception. Inside each of those moments of clear reception were other bursts of interference
  and so on. Even more importantly, the pattern of their intermittency was similar on each
  level.
           This same phenomenon--self-similarity--can be observed in many systems that were
  previously believed to be totally irregular and unexplainable, ranging from the weather and
  the economy to the course of human history. For example, each tiny daily fluctuation in the
  weather mirrors the climatic record of the history of the planet. Each major renaissance in
  history is itself made up of smaller renaissance events, whose locations in time mirror the
  overall pattern of renaissances throughout history. Every chaotic system appears to be
  adhering to an underlying order of self-similarity.
           This means that our world is entirely or interdependent than we have previously
  understood. What goes on inside any one person's head is reflected, in some manner, on every
  other level of reality. So any individual being, through feedback and iteration, has the ability
  to redesign reality at large. Mandelbrot had begun to map the landscape of Cyberia.

           It Is the Mind of God
           The terrace of the Applied Sciences Building overlooks what students at University of
  California at Santa Cruz call  Elf Land''--a dense section of woods where psychedelically
  enhanced humans meet interdimensional beings. Back in the corridor of the building, posters
  of computer-generated fractal images depicting the "arithmetic limits of iterative nonlinear
  equations'' line the walls. The pictures nearest the terrace look like the ferns on the floor of
  the forest. The ones farther back look more like the arrangements of the trees above them.
  Posters still farther seem like aerial maps of the forest, seen from above.
           The mathematician residing in this self-similar niche of academia and psychedelia is
  Ralph Abraham, who broke through to Cyberia on his own, and in a very different manner.
  He abandoned Princeton University in favor of U.C. Santa Cruz in 1968, during what he calls
   the apex of the counterculture.'' It was while taking psychedelics in huge barn "be-ins'' with
  his newfound friends that Abraham became familiar with what people were calling the
   emotional reality'' of numbers, and this led him to the hills and caves of the Far East where
  he spent several years meditating and hallucinating. On returning to the university and his
  computer, he embarked with renewed vigor into hyperspace to churn out the equations that
  explain his hallucinations and our existence.
           While it seems so unlikely to the modern mind that psychedelics could contribute to
  real progress in mathematics and science, cyberians, for the most part, take this connection
  for granted.  In the sixties,'' Abraham explains, "a lot of people on the frontiers of math
  experimented with psychedelic substances. There was a brief and extremely creative kiss
  between the community of hippies and top mathematicians. I know this because I was a
  purveyor of psychedelics to the mathematical community. To be creative in mathematics, you
  have to start from a point of total oblivion. Basically, math is revealed in a totally
  unconscious process in which one is completely ignorant of the social climate. And
  mathematical advance has always been the motor behind the advancement of consciousness.
  What's going on now is at least as big a thing as the invention of the wheel.''
           The  brief kiss'' Abraham witnessed was the marriage of two powerful intellectual
  communities, both of which had touched Cyberia--one theoretically and the other
  experientially. And as cyberian mathematicians like Abraham tripped out further, they saw
  how this kiss was itself a fractal event, marking a point in human history from which the
  underlying shape or order of existence--the very "roughness'' of reality--could be inferred.
  They had conceived and birthed their own renaissance.
           Abraham has since dedicated himself to the implications of this rebirth. He sees the
  most important, seemingly sudden, and non sequitur events in human history--of which the
  kiss above is one--as part of an overall fractal curve.  It's happened before. The Renaissance
  was one. Christianity is one. The troubadors in the south of France; agriculture; the new
  concept of time that came along with the Old Testament--they are all actually revivals. But
  they are more than revivals. It's sort of a spiral model where there's a quantum leap to a new
  level of organization and complexity.''
           Today, Abraham is in his Santa Cruz office, wearing a sweatshirt, drawstring pants,
  and Birkenstocks. He does not sport a slide rule or pocket protector. He is Cyberia's Village
  Mathematician, and his words are reassuring to those who are living in a world that has
  already taken this quantum leap. Just as the fractal enabled Mandelbrot to comfort IBM
  executives about the ultimately orderly nature of their line interference, Abraham uses fractals
  to show how this uncharted island in history on which we have found ourselves fits into a
  larger picture.
            There is this fractal structure of discontinuity. If you look at the biggest
  discontinuities in human history, you will see they all seem to have very similar structures,
  suggesting a mathematical model behind the evolution of civilization.''
           Abraham argues that cyberian interest in the pagan, psychedelic, spiritual, and tribal is
  not in the least contradictory to the advances in computer technology and mathematics.
  Historically, he points out, renaissance periods have always involved a resurgence of archaic
  elements along with the invention of new technologies and mathematical systems. The success
  of Cyberia, according to the bearded technosage, will depend on our ability to put these
  disparate elements together.  We have emphasized integration and synthesis, trying to put
  everything together in one understanding, using mathematical models only as one tool. We
  are also open to various pagan elements like astrology, telepathy, the paranormal, and so on.
  We're an interesting network.''
           For younger cyberians, Abraham's network provides an invaluable template by which
  they can direct their own activities. As Ralph would say, he  groks'' their experience; he
  understands how these kids feel responsible for reshaping not only their own reality but the
  course of human history.
            We have to consciously interact with the creation of the future in order for it to be
  other than it was.'' In past renaissances, each creative birth, each intimation of what we can
  call "fractal reality,'' was buried by a tremendous counterrevolutionary force.  What happened
  with the Renaissance? Within 200 or 250 years, it was dead again.'' Society refused to cope
  with Cyberia then. But the invention of the computer coupled with the undeniable usefulness
  and profound beauty of the fractal has made today's renaissance impossible to resist.

           Valley of the Nerds
           Two men are staring into a computer screen at Apple's research and development
  branch. While the first, a computer nerd straight out of Central Casting, mans the keyboard,
  beside him sits the other, John Barlow, lyricist for the Grateful Dead, psychedelics explorer,
  and Wyoming rancher. They watch the colorful paisley patterns representing fractal equations
  swirl like the aftervisions of a psychedelic hallucination. Tiny Martian colonies forming on an
  eerie continental coastline. The computer operator magnifies one tiny piece of the pattern, and
  the detail expands to occupy the entire screen. Dancing microorganisms cling to a blue coral
  reef. The new patterns reflect the shape of the original picture. He zooms in again and the
  shapes are seen again and again. A supernova explodes into weather system, then spirals back
  down to the pods on the leaf of a fern plant. The two men witness the creation and recreation
  of universes.
           Barlow scratches his whiskers and tips his cowboy hat.  It's like looking at the mind
  of God.''
           The nerd corrects him:  It is the mind of God.''
           And as the latest kiss between the worlds of science and spirituality continues, the
  fractal finds its way into the new American psychedelic folklore--as evidenced by that
  fractal-enhanced Grateful Dead ticket.
           It's the morning after a Dead show, in fact, when the young man who designed that
  famous concert ticket unveils his latest invention for a small group of friends gathered at his
  Palo Alto home. Dan Kottke, who was one of the original Apple engineers, left the company
  and sold off his stock to launch his career as an independent computer graphic designer. He
  has just finished the prototype for his first effort: a small light-up LED device that flashes
  words and pictures. He plugs it in and the group watches it go through its paces. It's not as
  trippy as a fractal, but it's pretty mesmerizing all the same. So is Kottke, who approaches the
  psychedelic-spiritual search with the same patience and discipline he'd use to assemble an
  intricate circuit board.
            When I was a freshman in college,'' he carefully removes the wires from the back of
  his invention, "I would take psychedelics and sit by myself for a whole day. What I arrived at
  was that cosmic consciousness was a completely normal thing that one day everyone would
  arrive at, if they would just sit and think clearly.''
           Kottke, like many of the brilliant people at his home today, sees Cyberia as a logical
  result of psychedelics and rationality.  That's how I became friends with Steve Jobbs. We
  used to take psychedelics together and talk about Buddhist philosophy. I had no idea he was
  connected with Woz [Steve Wozniak] or selling blue boxes [telephone dialers that allow you
  to make free calls] at the time. We just talked about transcendentalism and Buddhism and
  listened to Bob Dylan. It must have been his alter ego.''
           Until Jobbs and Wozniak created the Apple personal computer, cyberian computer
  exploration was limited to the clunky and essentially unusable Altair brand.  It appealed to
  the soldering iron kinds of hackers,'' explains Dan, "but not the spiritual kind.'' So the very
  invention of the personal computer, then, was in some ways psychedelics-influenced. Maybe
  that's why they called it Apple: the fruit of forbidden knowledge brought down to the hands
  of the consumer through the garage of a Reid College acid head? In any case, the Apple gave
  computing power and any associated spiritual insights to the public and, most important, to
  their children.
           It's easy to understand why kids are better at learning to use computers than adults.
  Just like in the immigrant family who comes to America, it is the children who learn the new
  language first and best. When mainframe computers appeared in high schools around the
  country, it was the students, not the administrators, who became the systems operators. This
  set into a motion a  revenge of the nerds'' on a scale we haven't yet fully comprehended. But
  when the computer industry was born and looking desperately for skilled programmers and
  developers, these kids were too young to be hired. The companies turned instead to the acid
  heads.
            When your brain is forming,'' explains Kottke, using his long fingers to draw pictures
  in the oriental rug, "it makes axons that are long, linear things, feeling their way to some part
  of the brain very far away to get connected. Your consciousness develops the same way. The
  middle teen years are about making connections between things in your mind like computers
  and psychedelics and fractals and music.'' Everyone is staring at the impression Dan's fingers
  have left in the rug, relating the pattern he's drawn to the design of the colorful weave
  underneath.
           Kottke's soft voice grounds the group in reality once again.  But this kind of thinking
  is very easily discouraged. The quelling of creativity is like a virus that gets passed down
  generation to generation. Psychedelics can break that cycle.'' So, according to firsthanders like
  Kottke, everything old becomes new again, and the psychedelics user's mind is rejuvenated to
  its original ability to wander and wonder. The frames and systems of logic one has been using
  to organize experience fall away. What better language to adopt than computer language,
  which is also unfettered by prejudices, judgments and neuroses?
            Consciousness is binary,'' poses Kottke, from a casual lotus position. "It's essentially
  digital.'' At least this is the way computers  think.'' When information is stored digitally rather
  than in a picture, on a record, or even in a book of words, it is broken down into a series of
  yes/no's or dot/dashes. Things must be spelled out explicitly. The computer functions purely
  in duality but, unlike the human mind, has no interpretive grid.
           One of the primary features of the psychedelic experience as it relates to the human
  computer hardware, believes Ron Lawrence, a Macintosh expert from Los Angeles who
  archives Tim Leary's writing, is that it  reformats the hard disk and clears out the ram.'' That
  is, one's experience of life is reevalutated in an egoless context and put into a new order. One
  sees previously unrecognizable connections between parallel ways of thinking, parallel
  cultures, ideologies, stories, systems of logic, and philosophies. Meanwhile, trivial cares of the
  moment are given the opportunity to melt away (even if in the gut-wrenching crucible of
  intense introspection), and the tripper may reenter everyday life without many of the cognitive
  traps that previously dominated his interpretation of reality. In other words, the tripper gains
  the ability to see things in an unprejudiced manner, like the computer does.
           Just like the great chaos mathematicians, great programmers must be able to come
  from  a point of total oblivion'' in order to fully grok cyber language, and in the mid-1970s
  and early 1980s, psychedelics users were the only qualified, computer-literate people available
  to rapidly growing companies trying to develop software and hardware before their
  competitors. In the field of pure research, no one cares what an employee looks like or what
  kinds of drugs he eats--it's creative output that matters. Steve Jobbs felt this way, which is
  why his Macintosh project at Apple was staffed mostly by tie-dye---wearing young men.
  Today, even executives at the more establishment-oriented computer companies have been
  forced to include psychedelics-influenced developers in their ranks.
           Chris Krauskopf, manager of the Human Interface Program at Intel, admits,  Some of
  the people here are very, very, very bright. They were bored in school, and as a result they
  hung out, took drugs, and got into computers.'' Luckily for them, the drug tests that defense
  contractors such as Intel are required to give their employees cannot detect psychedelics,
  which are taken in microdoses. As for marijuana tests, well, it's gotten pretty easy to predict
  when those are coming, and a phone call or two from personnel executives to the right people
  in Research and Development can easily give, say, forty-eight hours' notice. ...
           A high-level personnel executive from a major Southern California defense contractor
  admits that the company's biggest problem now is that  alternative culture members'' are
  refusing to work for them. In a secret, off-the-record lunch talk, the rather elderly gentleman
  said, between sips of Earl Grey, that the "long hairs we've hired have the ability to attack
  computer problems from completely different angles. It would be interesting to take the plans
  of a stealth bomber and trace back each innovation to the computer it was drawn on. I bet the
  tie-dyes would win out over the pocket-protectors every time.'' According to him, the
  company's biggest problem now is finding programmers willing to work for a defense
  industry contractor.  They're all against the idea of making weapons. We may not be able to
  meet our production schedule--we may lose contracts--because we can't get enough of them to
  work for us.''
           Marc de Groot, a programmer and virtual-reality designer from San Francisco,
  understands why companies in the defense industry might depend on cyberians.  My question
  to you is: Which is the less moral of the two propositions: doing drug testing on your
  employees, or doing defense contracting in the first place? That's the real question: Why are a
  bunch of acid heads working for a company that makes weapons?'' De Groot's two-bedroom
  apartment in the hills is modestly appointed with furniture that looks like leftovers from his
  college dorm room. Trouble is, de Groot didn't go to college. After three tries, he realized he
  could learn more about computers by working for his university as a programmer than by
  taking their classes, so he dropped out as a student and dropped back in as an employee.
            I think that people who like to expand their minds with things like higher math and
  computers and media are fundamentally the same people who would want to expand their
  minds with anything available. But this is a very bad political climate for talking about all
  this. You can't mix a thing like drugs with any intellectual endeavor and have it stay as
  credible.'' Yet, de Groot's apartment--which has one small bedroom dedicated to life's
  comforts and the rest filled with computer hardware--shows many signs of the alternative
  culture he prefers to keep out of the public eye. Dan Kottke's fractal Grateful Dead ticket is
  pinned to the wall next to the computer on which de Groot designed sound systems for VPL,
  the leading "virtual reality'' interface design firm.
           Psychedelics are a given in Silicon Valley. They are an institution as established as
  Intel, Stanford, marriage, or religion. The infrastructure has accommodated them. Word of
  which companies are  cool'' and which are not spreads about as rapidly as Dead tickets. De
  Groot finds his "user-friendly'' employment opportunities on the WELL, an acronym for
  Whole Earth `Lectronic Link, or on other bulletin board services (BBSs).
            One of the articles that goes around on a regular basis is a list of all the companies
  that do urine testing in the Silicon Valley. So you can look it up ahead of time and decide
  that you don't want to apply. Computer programmers have set up this information service
  because they know that a lot of their friends and they themselves use these drugs.''
           De Groot pauses. He is careful not to implicate himself, but his emotions are running
  high.  And even more than that, people who don't use the drugs are outraged because of the
  invasion of privacy. They just feel like it's an infringement on civil liberties. And I think
  they're right. I have a friend who applied simultaneously at Sun Micro Systems and Xerox
  Park, Palo Alto Research Center. And he found out--and he's someone who uses drugs--he
  found out that Xerox Park was gonna do a urine test so he dried out and he went in and did
  the urine test and passed and then they offered him the job, and he said, `I'm not taking the
  job because you people do urine testing and I'm morally opposed to it,' and he went to work
  for Sun. Sun does not do urine testing. They're very big on not doing it. I think it's great.''
           Not surprisingly, Sun Micro Systems' computers run some of the most advanced
  fractal graphics programs, and Intel--which is also quite  Deadhead-friendly,'' is an industry
  leader in experimental technologies like virtual reality. The companies that lead in the Valley
  of the Nerds are the ones that recognize the popularity of psychedelics among their
  employees. Still, although they have contributed to or perhaps even created the computer
  revolution, psychedelics-using cyberians feel like a persecuted sect in an oppressive ancient
  society that cannot see its own superstitious paranoia. As an engineer at a Microsoft research
  facility complains, drug testing makes her feel like the "target victim of an ancient voodoo
  spell.''
           From the cyberian perspective, that's exactly what's going on; so computer
  programmers must learn not to give any hair or bodily fluids to their employers. The
  confiscated parts are being analyzed in scientific  rituals'' that look into the employee's past
  and determine whether she has engaged in her own rituals--like smoking pot--that have been
  deemed heretical by the dominating religious body. In this case, that dominating body is the
  defense industry, and the heretics are pot smokers and psychedelics users, who have
  demonstrated a propensity to question the justifiability of the war machine.

           CHAPTER 3
           The Global Electronic Village

           Persecution of psychedelics users has fostered the development of a cyberian computer
  subculture. De Groot is a model citizen of the cyber community and dedicates his time,
  money, and equipment to fostering the  Global Electronic Village.'' One system he developed,
  which takes up almost half his apartment, is an interface between a ham radio and a
  computer.
           He eats an ice cream from the shop downstairs as he explains how his intention in
  building the interface was to  provide ham radio operators with access to the electronic mail
  services of UNIX systems to other sites on the Internet. My terminal is up twenty-four hours
  a day. It was never done before, it was fun to do, it gave me the ability to learn about
  electronic mail, and it provided a service.'' No profit? "You could make money off of it, I
  suppose, but my specific concern was to advance the state of the radio art.''
           It's hard to keep in mind that young men like de Groot are not just exploring the
  datasphere but actively creating the networks that make it up. This is not just a hobby or
  weekend pastime; this is the construction of the future.
           De Groot views technology as a way to spread the notion of interconnectedness.  We
  don't have the same distance between us anymore. Camcorders have changed everything.
  Whenever something happens in the world, chances are that someone's around with a
  camcorder to tape it. We're all neighbors in a little village, as it were.'' Even de Groot's more
  professional endeavors have been geared toward making computers more accessible to the
  community at large. The success of the cyberian paradigm is dependent on regular people
  learning to work with the technologies developed by vanguard, countercultural entrepreneurs
  and designers.
            If you don't adhere to the new paradigm then you're not going to survive.'' De Groot
  puts down his ice cream spoon to make the point. "It's sink or swim. People who refuse to
  get involved with computers now are hurting themselves, not anybody else. In a very loose
  sense, they are at a disadvantage survival-wise. Their ability to have a good-quality life will
  be lessened by their reluctance to get with the program.''
           Getting with the program is just a modem away. This simple device literally plugs a
  user in to cyberspace. Cyberspace, or the datasphere, consists of all the computers that are
  attached to phone lines or to one another directly. If a computer by itself can be likened to a
  cassette deck, having a modem turns it into a two-way radio. After the first computer nets
  between university and military research facilities went up, scientists and other official
  subscribers began to  post'' their most recent findings to databases accessible to everyone on
  the system. Now, if someone at, say, Stanford discovers a new way to make a fission reactor,
  scientists and developers around the world instantly know of the find. They also have a way
  of posting their responses to the development for everyone to see, or the option of sending a
  message through electronic mail, or "E-mail,'' which can be read only by the intended
  recipient. So, for example, a doctor at Princeton sees the posting from Stanford. A list of
  responses and commentary appears after the Stanford announcement, to which the Princeton
  doctor adds his questions about the validity of the experiment. Meanwhile, he E-mails his
  friends at a big corporation that Stanford's experiment was carried out by a lunatic and that
  the corporation should cease funding that work.
           The idea of networking through the computer quickly spread. Numerous public
  bulletins boards sprang up, as well as information services like Compuserve and Prodigy.
  Information services are large networks of databanks that a user can call through the modem
  and access everything from stock market reports and Macintosh products updates to back
  issues of newspapers and Books in Print. Ted Nelson, the inventor of hypertext, an early but
  unprecentedly user-friendly way of moving through files, has been working for the past
  decade or so on the ultimate database, a project aptly named  Xanadu.'' His hope is to
  compile a database of--literally--everything, and all of the necessary software to protect
  copyrights, make royalty payments, and myriad other legal functions. Whether or not a
  storehouse like Xanadu is even possible, the fact that someone is trying, and being supported
  by large, Silicon Valley businesses like Autodesk, a pioneer in user-interface and cyberspace
  technology, legitimizes the outlook that one day all data will be accessible from any
  node--any single computer--in the matrix. The implications for the legal community are an
  endless mire of property, privacy, and information issues, usually boiling down to one of the
  key conflicts between pre- and postcyberian mentality: Can data be owned, or is it free for
  all? Our ability to process data develops faster than our ability to define its fair use.
           The best place to watch people argue about these issues is on public bulletin boards
  like the Whole Earth `Lectronic Link. In the late 1970s, public and private bulletin board
  services sprang up as a way for computer users to share information and software over phone
  lines. Some were like clubs for young hackers called k°dz kidz, who used BBSs to share
  anything from Unix source code to free software to recently cracked phone numbers of
  corporate modems. Other BBSs catered to specialized users' groups, like Macintosh users,
  IBM users, software designers, and even educators. Eventually, broad-based bulletin board
  services, including the WELL, opened their phone lines for members to discuss issues, create
  E-mail addresses, share information, make announcements, and network personally, creatively,
  and professionally.
           The WELL serves as a cyber-village hall. As John Barlow explains,  In this silent
  world, all conversation is typed. To enter it, one forsakes both body and place and becomes a
  thing of words alone. You can see what your neighbors are saying (or recently said), but not
  what either they or their physical surroundings look like. Town meetings are continuous and
  discussions rage on everything from sexual kinks to depreciation schedules.''
           The discussions on the WELL are organized into conferences. These conferences are
  broken down into topics, which themselves are made up of individual responses. For example,
  there's a conference called EFF, which is dedicated to discussing issues related to Electronic
  Frontiers Foundation, a group that is attempting to develop legal frameworks for
  cyberactivities. If you browse the topics on the EFF conference, you will see a list of the
  conversations now going on. (Now is a tricky word. It's not that users are continuously
  plugged in to the conference and having a real-time discussion. Conversations occur over a
  period of days, weeks, or months.) They might be about  Copyright and Electronic Mail,'' or
  "Sentencing of Hackers,'' or even  Virtual Sex!''
           Once you pick a topic in which to participate, you read an opening statement that
  describes the topic or issues being discussed. It may be as simple as,  I just read The
  Turbulent Mirror by Briggs and Peat. Is anyone interested in discussing the implications of
  chaos math on Western philosophy?'' or, "I'm thinking of buying a hydroponic system for
  growing sensemilla. Any advice?'' Other interested participants then enter their responses, one
  after the other, which are numbered in the order entered. Conversations can drift into related
  or unrelated areas or even lead to the creation of new topics. All participants are required to
  list themselves by name and user identification (userid) so that someone may E-mail a
  response directly to them rather than post it on the topic for everyone to see. The only rule on
  the WELL is,  you own your own words,'' which means that anything someone posts onto the
  WELL remains his own property, so to speak, and that no one may exploit another user's
  words without permission.
           But the WELL is not a dry, computery place. Once on the WELL, there's a tangible
  feeling of being  plugged in'' to a cyber community. One develops a cyber personality
  unencumbered by his looks and background and defined entirely by his entries to topics. The
  references he makes to literature, the media, religion, his friends, his lifestyle, and his
  priorities create who he is in cyberspace. One can remain on the sidelines watching others
  make comments, or one can dive in and participate.

           Cyberspace as Chaos
           The danger of participation is that there are hundreds or even thousands of potentially
  critical eyes watching every entry. A faulty fact will be challenged, a lie will be uncovered,
  plagiarism will be discovered. Cyberspace is a truth serum. Violations of cyber morality or
  village ethics are immediately brought to light and passed through the circuits of the entire
  datasphere at lightning speed. A store with a bad returns policy that cheats a WELL user has
  its indiscretions broadcast globally within minutes. Information about crooked politicians,
  drug conspiracies, or other news stories that might be censored from sponsored media outlets
  finds an audience in cyberspace.
           The cyber community has been made possible by the advent of the personal computer
  and the telecommunications network. Other major contributors include television and the
  satellite system as well as the appearance of consumer-grade video equipment, which has
  made it more than likely for police indiscretions to occur within shooting range of a
  camcorder. The cyber revolution has made the world a smaller place. Just as a company
  called TRW can expose anyone's economic history, links like the WELL, UseNet, or even
  CNN can expose TRW, too. Access to cyberspace--formerly reserved for the military or
  advanced scientific research--now alters the context in which many individuals relate to the
  world.
           Members of the Global Village see themselves as part of a fractal event. The virtual
  community even incorporates and promotes many of the principles of chaos mathematics on
  social and political levels. A tiny, remote voice criticizing the ethics of a police action or the
  validity of an experimental result gets heard and iterated throughout the net.
           Ultimately, the personal computer and its associated technologies may be our best
  access points to Cyberia. They even serve as a metaphor for cyberians who have nothing to
  do with computers but who look to the net as a model for human interaction. It allows for
  communication without the limitations of time or space, personality or body, religion or
  nationality. The vast computer-communications network is a fractal approach to human
  consciousness. It provides the means for complex and immediate feedback and iteration, and
  is even self-similar in its construction, with giant networks mirroring BBSs, mirroring users'
  own systems, circuit boards, and components that themselves mirror each participant's own
  neural biocircuitry. In further self-similarity, the monitors on some of these computers depict
  complex fractal patterns mirroring the psychedelics-induced hallucinations of their designers,
  and graphing--for the first time--representations of existence as a chaotic system of feedback
  and iteration.
           The datasphere is a hardwiring of the planet itself, providing ways of distributing and
  iterating information throughout the net. To join in, one needs only to link up. Or is it really
  that easy?

           Arbitrating Anarchy
           David Gans, host of The Grateful Dead Hour (the national radio program that our
  Columbia University hacker taped a few nights ago) is having a strange week. The proposal
  he's writing for his fourth Grateful Dead book is late, he still has to go into the studio to
  record his radio show, his band rehearsal didn't get out until close to dawn, and something
  odd is occurring on the WELL this morning. Gans generally spends at least several hours a
  day sitting in his Oakland studio apartment, logged onto the WELL. A charter member of the
  original WELL bulletin board, he's since become host of dozens of conferences and topics
  ranging from the Grateful Dead to the Electronic Frontiers Foundation. In any given week,
  he's got to help guide hundreds or even thousands of computer interchanges. But this week
  there are even more considerations. An annoying new presence has made itself known on the
  WELL: a user calling himself  Stink.''
           Stink showed up late one night in the Grateful Dead conference, insisting to all the
  Deadheads that  Jerry Garcia stinks.'' In the name of decorum and tolerance, the Deadheads
  decided among themselves to ignore the prankster. "Maybe he'll get bored and go away,''
  Gans repeatedly suggested. WELLbeings enjoy thinking of the WELL as a loving, anarchic
  open house, and resort to blocking someone out completely only if he's truly dangerous.
  Stealing passwords or credit card numbers, for example, is a much more excommunicable
  deed than merely annoying people with nasty comments.
           But today David Gans's electronic mailbox is filled with messages from angry female
  WELLbeings. Stink has begun doing  sends''--immediate E-mail messages that appear on the
  recipient's screen with a "beep,'' interrupting whatever she is doing. People usually use sends
  when they notice that a good friend has logged on and want to experience a brief,  live''
  interchange. No one "sends'' a stranger. But, according to Gans's E-mail, females logged on to
  the WELL are receiving messages like  Wanna dance?'' or "Your place or mine?'' on their
  screens, and have gotten a bit irked. Anonymous phone calls can leave a girl feeling chilly, at
  the very least. This is somehow an even greater violation of privacy. From reading the girl's
  postings, he knows her name, the topics she enjoys, how she feels about issues; if he's a
  hacker, who knows how much more he knows?
           David realizes that giving Stink the silent treatment isn't working. But what to do? He
  takes it to the WELL staff, who, after discussing the problem with several other distressed
  topic hosts, decide to put Stink into a  problem shell.'' Whenever he tries to log on to the
  WELL, he'll receive a message to call the main office and talk to a staff member. Until he
  does so, he is locked out of the system.
           Stink tries to log on and receives the message, but he doesn't call in. Days pass. The
  issue seems dead. But topics about Stink and the implications of his mischievous presence
  begin to spring up all over the WELL. Many applaud the banishment of Stink, while others
  warn that this is the beginning of censorship.  How,'' someone asks, "can we call ourselves an
  open, virtual community if we lock out those who don't communicate the way we like? Think
  of how many of us could have been kicked off the WELL by the same logic?''  What are we,
  Carebears?'' another retorts. "This guy was sick!''
           David lets the arguments continue, defending the WELL staff's decision-making
  process where he can, stressing how many painful hours were spent deliberating on this issue.
  Meanwhile, though, he begins to do some research of his own and notices that Stink's last
  name--not a common one--is the same as another user of the WELL called Bennett. David
  takes a gamble and E-mails Bennett, who tells him that he's seen Stink's postings but that
  there's no relation.
           But the next day, there's a new, startling addition to a special  confession'' conference:
  Bennett admits that he is Stink. Stink's WELL account had been opened by Bennett's brother
  but never used. Bennett reopened the account and began using it as a joke, to vent his "alter
  ego.'' Free of his regular identity, he could be whoever he wanted and act however he dared
  with no personal repercussions. What had begun as a kind of thought experiment or acting
  exercise had soon gotten out of hand. The alter ego went out of control. Bennett, it turns out,
  was a mild-mannered member of conferences like Christianity, and in his regular persona had
  even consoled a fellow WELLbeing after her husband died. Bennett is not a hacker-kid; he
  has a wife and children, a job, a religion, a social conscience, and a fairly quiet disposition.
  He begs for the forgiveness of other WELLbeings and says he confessed because he felt so
  guilty lying to David Gans about what had happened. He wants to remain a member of the
  cyber community and eventually regain the trust of WELLbeings.
           Some WELLbeings believe Bennett and forgive him. Others do not.  He just confessed
  because he knows you were on to him, David. Good work.'' Some suggest a suspension, or
  even a community service sentence: "Isn't there some administrative stuff he can do at the
  WELL office as penance?''
           But most people just wonder out loud about the strange cyber experience of this
  schizoid WELLbeing, and what it means for the Global Village at large. Was Bennett like
  this all the time and Stink merely a suppressed personality, or did Cyberia affect his psyche
  adversely, creating Stink where he didn't exist before? How vulnerable are the rest of us when
  one goes off his virtual rocker? Do the psychology and neurosis of everyday real-life human
  interactions need to follow us into cyberspace, or is there a way to leave them behind? Just
  how intimate can we get through our computers, and at what cost?

           CHAPTER 4
           Interfacing with the Technosphere

           The evolution of computer and networking technology can be seen as a progression
  toward more user-friendly interfaces that encourage hypertext-style participation of both the
  computer illiterate and those who wish to interact more intimately in Cyberia than can be
  experienced by typing on a keyboard. DOS-style printed commands were replaced by the
  Macintosh interface in the late 1970s. Instead of typing instructions to the computer, users
  were encouraged to click and drag icons representing files across their screens and put them
  wherever they wanted, using the now-famous mouse. But this has all changed again with the
  development of virtual reality, the computer interface that promises to bring us into the
  matrix--mind, body, and soul.
           VR, as it's called, replaces the computer screen with a set of 3-D, motion-sensitive
  goggles, the speaker with a set of 3-D headphones, and the mouse with a glove or tracking
  ball. The user gains the ability to move through a real or fictional space without using
  commands, text, or symbols. You put on the goggles, and you see a building, for example.
  You  walk'' with your hand toward the doorway, open the door, and you're inside. As you do
  all this, you see the door approaching in complete perspective. Once you open the door, you
  see the inside of the building. As you turn your head to the left, you see what's to the left. As
  you look up, you see the ceiling. As you look to the right, let's say, you see a painting on the
  wall. It's a picture of a forest. You walk to the painting, but you don't stop. You go into the
  painting. Then you're in the forest. You look up, see the sun through the trees, and hear the
  wind rustle through the leaves. Behind you, you hear a bird chirping.
           Marc de Groot (the Global Village ham radio interface) was responsible for that
   behind you'' part. His work involved the creation of 3-D sound that imitates the way the
  body detects whether a sound is coming from above, below, in front, or behind. To him, VR
  is a milestone in human development.
            Virtual reality is a way of mass-producing direct experience. You put on the goggles
  and you have this world around you. In the beginning, there were animals, who had nothing
  but their experience. Then man came along, who processes reality in metaphors. We have
  symbology. One thing stands for another. Verbal noises stand for experience, and we can
  share experience by passing this symbology back and forth. Then the Gutenberg Press
  happened, which was the opportunity to mass-produce symbology for the first time, and that
  marked a real change. And virtual reality is a real milestone too, because we're now able for
  the first time to mass-produce the direct experience. We've come full circle.''
           Comparisons with the Renaissance abound in discussions of VR. Just as the 3-D
  holograph serves as our cultural and scientific equivalent of the Renaissance's perspective
  painting, virtual reality stands as a 1990s computer equivalent of the original literacy
  movement. Like the printing press did nearly five hundred years ago, VR promises pop
  cultural access to information and experience previously reserved for experts.
           De Groot's boss at VPL, Jaron Lanier, paints an even rosier picture of VR and its
  impact on humanity at large. In his speaking tours around the world, the dredlocked inventor
  explains how the VR interface is so transparent that it will make the computer disappear.  Try
  to remember the world before computers. Try to remember the world of dreaming, when you
  dreamed and it was so. Remember the fluidity that we experienced before computers. Then
  you'll be able to grasp VR.'' But the promise of virtual reality and its current level of
  development are two very different things. Most reports either glow about future possibilities
  or rag on the crudeness of today's gear. Lanier has sworn off speaking to the media for
  precisely that reason.
            There's two levels of virtual reality. One is the ideas, and the other is the actual gear.
  The gear is early, all right? But these people from Time magazine came in last week and said,
  `Well, this stuff's really overblown,' and my answer's like, `Who's overblowing it?'--you
  know? It reminds me of an interview with Paul McCartney in the sixties where some guy
  from the BBC asked him if he did any illegal activities, and he answered, `Well, actually,
  yes.' And the reporter asked `Don't you think that's horrible to be spreading such things to the
  youth of the country?' and he said, `I'm not doing that. You're doing that.' ''
           But the press and the public can't resist. The promise of VR is beyond imagination.
  Sure, it makes it possible to simulate the targeting and blow-up of an Iraqi power plant, but
  as a gateway to Cyberia itself, well ... the possibilities are endless. Imagine, for example, a
  classroom of students with a teacher, occurring in real time. The students are from twelve
  different countries, each plugged in to a VR system, all modemed to the teacher's house. They
  sit around a virtual classroom, see one another and the teacher. The teacher explains that
  today's topic is the Colosseum in ancient Rome. She holds up a map of ancient Rome and
  says,  Let's go.'' The students fly over the skyline of the ancient city, following their teacher.
  "Stay together now,'' she says, pointing out the Colosseum and explaining why it was
  positioned across town from the Forum. The class lands at the main archway to the
  Colosseum.  Let's go inside ...'' You get the idea.
           More amazing to VR enthusiasts is the technology's ability to provide access to places
  the human body can't go, granting new perspectives on old problems much in the way that
  systems math provides planners with new outlooks on currents that don't follow the
  discovered patterns.
           Warren Robinett, manager of the Head-Mounted Display Project at the University of
  North Carolina, explains how the strength of VR is that it allows the user to experience the
  inside of a cell, an anthill, or the shape of a galaxy:
            Virtual reality will prove to be a more compelling fantasy world than Nintendo, but
  even so, the real power of the head-mounted display is that it can help you perceive the real
  world in ways that were previously impossible. To see the invisible, to travel at the speed of
  light, to shrink yourself into microscopic worlds, to relive experiences--these are the powers
  that the head-mounted display offers you. Though it sounds like science fiction today,
  tomorrow it will seem as commonplace as talking on the telephone.''
           One of these still fictional interface ideas is called  wireheading.'' This is a new branch
  of computer technology where designers envision creating hardware that wires the computer
  directly to the brain. The user literally plugs wires into his own head, or has a microchip and
  transmitter surgically implanted inside the skull. Most realistic visions of wireheading involve
  as-yet univented biological engineering techniques where brain cells would be coaxed to link
  themselves to computer chips, or where organic matter would be grafted onto computer chips
  which could then be attached to a person's nerve endings. This "wetware,'' as science fiction
  writers call it, would provide a direct, physical interface between a human nervous system on
  one side, and computer hardware on the other. The computer technology for such an interface
  is here; the understanding of the human nervous system is not.
           Although Jaron Lanier's company is working on  nerve chip'' that would communicate
  directly with the brain, he's still convinced that the five senses provide the best avenues for
  interface.
            There's no difference between the brain and the sense organs. The body is a
  continuity. Perception begins in the retina. Mind and body are one. You have this situation
  where millions of years of evolution have created this creature. What is this creature aside
  from the way it interfaces with the rest of creation? And how do you interface? Through the
  sense organs! So the sense organs are almost a better defining point than any other spot in the
  creature. They're central to identity and define our mode of being. We're visual, tactile, audio
  creatures. The whole notion of bypassing the senses is sort of like throwing away the actual
  treasure.''
           Still, the philosophical implications of a world beyond the five senses are irresistible,
  and have drawn into the ring many worthy contenders to compete for the title of VR
  spokesperson. The most vibrant is probably Timothy Leary, whose ride on the crest of the VR
  wave has brought him back on the scene with the zeal of John the Baptist preparing the way
  for Christ, or a Harvard psychology professor preparing the intelligentsia for LSD.
            Just as the fish donned skin to walk the earth, and man donned a space suit to walk
  in space, we'll now don cyber suits to walk in Cyberia. In ten years most of our daily
  operations, occupational, educational, and recreational, will transpire in Cyberia. Each of us
  will be linked in thrilling cyber exchanges with many others whom we may never meet in
  person. Fact-to-face interactions will be reserved for special, intimate, precious,
  sacramentalized events.''
           Leary sees VR as an empowerment of the individual against the brainwashing forces
  of industrial slavedriving and imperialist expansion:
            By the year 2000, the I.C. (inner city) kid will slip on the EyePhone, don a
  form-fitting computer suit, and start inhabiting electronic environments either self-designed or
  pulled up from menus. At 9:00 a.m. she and her friend in Tokyo will meet in an electronic
  simulation of Malibu Beach for a flirtatious moment. At 9:30 a.m. she will meet her biology
  teacher in an electronic simulation of the heart for a hands-on `you are there' tutorial trip
  down the circulatory system. At 10:00 a.m. she'll be walking around medieval Verona with
  members of her English literature seminar to act out a scene from Romeo and Juliet. At 11:00
  A.M. she'll walk onto an electronic tennis court for a couple of sets with her pal in Managua.
  At noon, she'll take off her cyberwear and enjoy a sensual, tasty lunch with her family in
  their nonelectronic kitchen.''
           What was that part about Malibu Beach--the flirtatious moment? Sex, in VR? Lanier
  readily admits that VR can provide a reality built for two:  It's usually kind of shocking how
  harmonious it is, this exposure of a collective energy between people. And so a similar thing
  would happen in a virtual world, where there's a bunch of people in it, and they're all making
  changes at once. These collective changes will emerge, which might be sort of like the
  Jungian level of virtual reality.'' Users will literally "see'' what the other means. Lanier's trick
  answer to the question of sex is,  I think everything in virtual reality is sexual. It's eroticizing
  every moment, because it's all, like, creative.'' But that answer doesn't satisfy true cyber
  fetishists. If a cyber suit with full tactile stimulation is possible, then so should be cyber sex!
  A conversation about teledildonics, as it's been called, gets VR enthusiasts quite heated up.

           Loading Worlds
           We're at Bryan Hughes's house, headquarters of the Renaissance Foundation, a group
  dedicated to fostering the growth of the VR interface for artists and educators. Bryan has just
  unpacked some crates from Chris Krauskopf at Intel, which include a computer, a VR system
  designed by Eric Gullichsen called Sense8, and the prototype of a new kind of helmet-goggles
  combination. As Bryan searches through the crates for an important piece of connective
  hardware, the rest of us, who have been invited to try out the potentially consumer-grade VR,
  muse on the possibilities of virtual sex.
           Dan, an architecture student at Berkeley with a penchant for  smart drugs,'' begins.
  "They're working on something called `smart skin,' which is kind of a rubber for your whole
  body that you slip into, and with gel and electrodes it can register all your body movements
  and at the same time feed back to you any skin sensations it wants you to feel. If you pick up
  a virtual cup, it will send back to you the feeling of the texture of the cup, the weight,
  everything.''
            So this skin could also imitate the feeling of ... ?'' I venture.
            A girl,'' answers Harding, a graphic designer who makes hand-outs, T-shirts, and
  flyers for many of the acid house clubs in the Bay Area. "It would go like this: you either
  screw your computer, or screw someone else by modem. If you do your computer, you just
  call some girl out of its memory. Your cyber suit'll take you there. If you do it the phone-sex
  way, the girl--or guy or anything out there, actually--there could be a guy who's virtual
  identity is a girl or a spider even--''
            You could look like--be anyone you wanted--'' Dan chimes in. "And then--''
           Harding nods.  Every command you give the computer as a movement of your body is
  translated onto her suit as a touch or whatever, then back to your suit for the way her body
  feels, the way she reacts, and so on.''
            But she can make her skin feel like whatever she wants to. She can program in fur,
  and that's what she'll feel like to you.''
           My head is spinning. The possibilities are endless in a sexual designer reality.... But
  then I begin to worry about those possibilities. And--could there be such a thing as virtual
  rape? Virtual muggings or murder through tapped phone lines?... These scenarios recede into
  the distant future as Bryan comes back into the room. The chrome connector he has been
  searching for is missing, so we'll have to make do with masking tape.
           We each take turns trying on the new VR helmet. Using the latest sonar technology, it
  senses the head position of the operator through a triangular bar fitted with tiny microphones.
  The triangle must be mounted on a pole several feet above the helmet-wearing user--a great
  idea except the little piece that connects the triangle thing to the pole is missing. But Bryan's
  masking tape holds the many-thousand dollar strip of hardware safely, and I venture into the
  electronic realm.
           The demo tour is an office. No virtual sex. No virtual landscape. But it looks 3-D
  enough. Bryan hands me the joystick that is used in this system instead of VPL's more
  expensive glove controller. Bryan's manner is caring, almost motherly. He's introduced
  thousands to VR at conventions with Tim Leary across the country and even in Japan, yet it's
  as if he's still sensitive to the fact that this is my  first time.'' It seems more like a video game
  than anything else, and I flash on Craig Neidorf wandering through mazes, looking for
  magical objects. Then Bryan realizes that I haven't moved, and gently coaxes me to push
  forward on the joystick. My body jolts as I fly toward the desk in front of me. Bryan watches
  my progress through a TV monitor next to the computer, which displays a two-dimensional
  version of what I'm seeing.
            That's right,'' he encourages, "it only needs a little push.'' I ease back on the virtual
  throttle and guide myself around the room.  You can move your head,'' he suggests with calm
  reassurance. As I turn my head, the world whizzes by in a blur, but quickly settles down.
  "The frame rate is still slow on this machine.'' That's what accounts for the strobelike effect
  as I swivel my head too quickly. The computer needs to create a new picture every time I
  move, and the illusion of continuity--essentially the art of animation--is dependent on flashing
  by as many pictures per second as possible. I manage to work my way around the desk and
  study a painting on the wall. Remembering what I've been told about VR, I walk into the
  painting. Nothing happens. Everything turns blue.
            He walked into the painting,'' remarks one of the peanut gallery watching my
  progress. "Push reset.''
            That's not one of the ones you can walk into,'' Bryan tells me as he punches some
  commands into the computer. "Let's try a different world.''
           'LOADING WORLD 1203.WLD'
           blinks on the screen as the hard drive grinds a new set of pictures into the RAM of
  the machine.
           Now I'm in an art gallery, and the paintings do work. I rush toward a picture of stars
  and galaxies, but I overshoot it. I go straight up into the air (there is no ceiling here), and I'm
  flying above the museum now, looking at the floor below me. With Bryan's guidance, I'm
  back on the ground.  Why don't you go into the torus,'' he suggests. "It's neat in there.'' A
  torus is a three-dimensional shape from systems math, the model for many different chaos
  attractors. Into the doughnut-shaped VR object I go.
           Even the jaded VR veterans gather around to see what the torus looks like from inside,
  I steer through the cosmic shape, which is textured in what looks like a galactic geometry of
  clouds and light. As I float, I feel my body making the movements, too. The illusion is
  working, and an almost out-of-body sensation takes over. I dive then spiral up. The stars
  swirl. I've got it now and this world is mine. I glide forward and up, starting a loop de loop
  when--
           Blue.
            Shit.'' Bryan punches in some commands but it's no use. There's a glitch in the
  program somewhere.
           But while it lasted, the VR experience was like getting a glimpse of another
  world--one which might not be too unlike our own. The illusion of VR worked better the
  more I could control my movement. As scientists have observed, the more dexterity a person
  experiences in a virtual world, the sharper he will experience the focus of the pictures. The
  same computer image looks clearer when you can move your head to see different parts.
  There is no real reason for this phenomenon. Lanier offers one explanation:
            In order to see, you have to move your head. Your head is not a passive camera
  mount, like a tripod or something holding your eyes up. Your head is like a spy submarine:
  it's always bobbing and looking around, performing a million little experiments a second,
  lining things up in the environment. Creating your world. That level of interactivity is
  essential to the most basic seeing. As you turn on the head-tracking feature in the
  Head-Mounted Display [the feature that allows you to effect where you're looking] there's a
  subjective increase in the resolution of the display. A very clear demonstration of the power
  of interactivity in the lowest level of perception.''
           And a very clear demonstration of the relationship of human perception to the outside
  world, casting further doubt on the existence of any objective physical reality. In Cyberia at
  least, reality is directly dependent on our ability to actively participate in its creation.
  Designer reality must be interactive rather than passive. The user must be part of the iterative
  equation. Just as Craig Neidorf was most fascinated by the parts of his Adventure video game
  that were not in the instructions, cyberians need to see themselves as the source of their own
  experience.

           Get Virtual with Tim!
           Friday. Tim Leary's coming to town to do a VR lecture, and the Renaissance
  Foundation is throwing him a party in cooperation with Mondo 2000 magazine--the voice of
  cyber culture. It's downstairs at Big Heart City, a club south of Market Street in the new
  warehouse/artist district of San Francisco, masterminded by Mark Renney, cyber culture's
  interface to the city's politicians and investors. Entrance with or without an invite is five
  dollars--no exceptions, no guest list. Cheap enough to justify making everyone pay, which
  actually brings in a greater profit than charging fifteen dollars to outsiders, who at event like
  this are outnumbered by insiders. Once past the gatekeepers, early guests mill about the large
  basement bar, exchanging business cards and E-mail addresses, or watching Earth Girl, a
  colorfully dressed cyber hippy, set up her Smart Drugs Bar, which features an assortment of
  drinks made from neuroenhancers dissolved into fruit juice.
           Tim arrives with R. U. Sirius, the famously trollish editor of Mondo 2000, and is
  immediately swamped by inventors, enthusiastic heads, and a cluster of well-proportioned
  college girls. Everyone either wants something from Tim or has something for Tim. Leary's
  eyes dart about, looking for someone or something to act as a buffer zone. R. U., having
  vanished into the crowd, is already doing some sort of media interview. Tim recognizes me
  from a few parties in LA, smiles, and shakes my hand.  You're, umm--''
            Doug Rushkoff.'' Leary pulls me to his side, manages to process the entire crowd of
  givers and takers--with my and a few others' help--in about ten minutes. A guy from NASA
  has developed 3-D slides of fractal pictures. Leary peaks through the prototype viewfinder,
  says "Wow!'' then hands it to me.  This is Doug Rushkoff, he's writing a book. What do you
  think, Doug?'' Then he's on to the next one. An interview for Japanese TV? "Sure. Call me at
  the hotel. Bryan's got the number.''  Never been down to Intel--it's the greatest company in
  the world. E-mail me some details!'' Tim is "on,'' but on edge, too. He's mastered the art of
  interfacing without engaging, then moving on without insulting, but it seems that this
  frequency of interactions per minute is taking a heavy toll on him. He spews superlatives
  ( That's the best 3-D I've ever seen!''), knowing that overkill will keep the suitors satisfied
  longer. He reminds me of the bartender at an understaffed wedding reception, who gives the
  guests extrastrong drinks so they won't come back for more so soon.
           As a new onslaught of admirers appears, between the heads of the ones just processed,
  Bryan Hughes's gentle arm finds Tim's shoulder.  The system's ready. Why don't you come
  try it?''
           In the next room, Bryan has set up his VR gear. Tim is escorted past a long line of
  people patiently waiting for their first exposure to cyberspace, and he's fitted into the gear.
  Next to him and the computer stands a giant video projection of the image Tim is seeing
  through his goggles. I can't tell if he's blown away or just selling the product--or simply
  enjoying the fact that as long as he's plugged in he doesn't have to field any more of the
  givers and takers. As he navigates through the VR demo, the crowd oohs and ahhs his every
  decision. Let's get virtual with Tim! Tim nears the torus. People cheer. Tim goes into the
  torus. People scream. Tim screams. Tim dances and writhes like he's having an orgasm.
            This is sick,'' says Troy, one of my connections to the hacker underworld in the Bay
  Area, whom I had interviewed that afternoon. "We're going now. ...'' Troy had offered to let
  me come along with him and his friends on a real-life  crack'' if I changed the names, burned
  the phone numbers, etc., to protect their anonymity.

           Needles and PINs
           Troy had me checked out that afternoon through the various networks, and I guess I
  came up clean enough, or dirty enough to pass the test. Troy and I hop into his van, where
  his friends await us. Simon and Jack, a cracker and a videographer respectively, are students
  at a liberal arts college in the city. (Troy had dropped out of college the second week and
  spent his education loan on army surplus computer equipment.)
           Troy puts the key in the ignition but doesn't crank the engine.  They want you to
  smoke a joint first.''
            I really don't smoke pot anymore,'' I confess.
            It proves you're not a cop,'' says Jack, whose scraggly beard and muscular build
  suddenly trigger visions of myself being hacked or even cracked to death. I take the roach
  from Simon, the youngest of the trio, who is clad in an avocado green polyester jumpsuit.
  With the first buzz of California sensemilla, I try to decide if his garb is an affectation for the
  occasion or legitimate new edge nerdiness. Then the van takes off out of the alley behind the
  club, and I switch on my pocket cassette recorder as the sounds of Tim Leary and Big Heart
  City fade in the night.
           I'm stoned by the time we get to the bank. It's on a very nice street in Marin County.
   Bank machines in better neighborhoods don't have cameras in them,'' Jack tells me as we
  pull up.
           Simon has gone over the scheme twice, but he won't let me tape his voice; and I'm too
  buzzed to remember what he's saying. (Plus, he's speaking about twice the rate of normal
  human beings--due in part to the speed he injected into his thigh.) What he's got in his hands
  now is a black plastic box about the size of two decks of cards with a slit going through it.
  Inside this box is the magnetic head from a tape deck, recalibrated somehow to read the
  digital information on the back of bank cards. Simon affixes some double-stick black tape to
  one side of the box, then slides open the panel door of the van and goes to the ATM
  machine. Troy explains to me how the thing works:
            Simon's putting our card reader just over the slot where you normally put your card
  in. It's got a RAM chip that'll record the ID numbers of the cards as they're inserted. It's thin
  enough that the person's card will still hit the regular slot and get sucked into the machine.''
            Won't people notice the thing?'' I ask.
            People don't notice shit, anymore,'' says Jack, who is busy with his video equipment.
  "They're all hypnotized.''
            How do you get their PIN number?'' I inquire.
            Watch.'' Jack chuckles as he mounts a 300mm lens to his Ikegami camera. He patches
  some wires as Simon hops back into the van. "I'll need your seat.''
           I switch places with Jack, who mounts his camera on a tiny tripod, then places it on
  the passenger seat of the van. Troy joins me in the back, and Jack takes the driver seat.
            Switch on the set,'' orders Jack, as he plugs something into the cigarette lighter. A
  Sony monitor bleeps on, and Jack focuses in on the keypad of the ATM machine. Suddenly,
  it all makes sense.
           It's a full forty minutes until the arrival of the first victim at the machine--a young
  woman in an Alpha Romeo. When she gets to the machine, all we can see in the monitor is
  her hair.
            Shit!'' blurts Simon. "Move the van! Quick!''
            We'll get the next one,'' Troy reassures calmly.
           After a twenty-minute readjustment of our camera angle, during which at least a dozen
  potential PIN  donors'' use the ATM, we're at last in a position to see the keypad, around the
  operators' hair, shoulders, and elbows. Of course, this means no one will show up for at least
  half an hour. The pot has worn off and we're all hungry.
           A police car cruises by. Instinctively, we all duck. The camera sits conspicuously on
  the passenger seat. The cop doesn't even slow down.
           A stream of ATM patrons finally passes through, and Troy dutifully records the PIN
  numbers of each. I don't think any of us likes having to actually see the victims. If they were
  merely magnetic files in a hacked system, it would be less uncomfortable. I mention this to
  Troy, and Simon tells me to shut up. We remain in silence until the flow of bankers thenin to
  trickle, and finally dies away completely. It is about 1:00 a.m. As Simon retrieves his
  hardware from the ATM, Troy finally acknowledges my question.
            This way we know who to take from and who not to. Like that Mexican couple. We
  won't do their account. They wouldn't even understand the withdrawal on their statement and
  they'd probably be scared to say anything about it to the bank. And a couple of hundred
  bucks makes a real difference to them. The guys in the Porsche? Fuck `em.''
           We're back at Simon's by about two o'clock. He downloads his card reader's RAM
  chip into the PC. Numbers flash on the screen as Simon and Jack cross-reference PIN
  numbers with each card. Once they have a complete list, Simon pulls out a white plastic
  machine called a  securotech'' or "magnelock'' or something like that. A Lake Tahoe hotel that
  went out of business last year sold it to a surplus electronic supply house, along with several
  hundred plastic cards with magnetic strips that were used as keys to the hotel's rooms. By
  punching numbers on the keypad of the machine, Simon can  write'' the appropriate numbers
  to the cards.
           Troy shows me a printout of information they got off a bulletin board last month; it
  details which number means what: a certain three numbers refer to the depositor's home bank,
  branch, account number, etc. Within two hours, we're sitting around a stack of counterfeit
  bank cards and a list of PIN numbers. Something compels me to break Troy's self-satisfied
  grin.
            Which one belongs to the Mexican couple?''
            The fourth one,'' he says with a smirk. "We won't use it.''
            I thought it was the fifth one,'' I say in the most ingenuous tone I've got. "Couldn't it
  be the fifth one?''
            Fine,'' Suddenly Troy grabs the fourth and fifth cards from the stack and throws them
  across the room. "Happy?''
           I hold my replies to myself. These guys could be dangerous.
           But no more dangerous or daring than exploits of Cyberia's many other denizens, with
  whom we all, by choice or necessity, are becoming much more intimate. We have just peered
  through the first window into Cyberia--the computer monitors, digital goggles, and automatic
  teller screens that provide instant access to the technosphere. But, as we'll soon see, Cyberia
  is made up of much more than information networks. It can also be accessed personally,
  socially, artistically, and, perhaps easiest of all, chemically.



           PART 2
           Drugs: The Substances of Designer Reality

           CHAPTER 5
           Seeing is Beholding

           Terence McKenna--considered by many the successor to Tim Leary's psychedelic
  dynasty--couldn't make it to Big Heart City Friday night for the elder's party. The bearded,
  lanky, forty-somethingish Irishman was deep into a Macintosh file, putting the finishing
  touches on his latest manuscript about the use of mind-altering plants by ancient cultures. But
  by Saturday morning he was ready to descend from his small mountaintop ranch house to talk
  about the virtual reality that has his fans so excited.
           We're backstage with McKenna at a rave where he'll be speaking about drugs,
  consciousness, and the end of time. The luckiest of friends and mentees hang out with him in
  his dressing room as he prepares to go on.
            VR really is like a trip,'' one boy offers McKenna in the hopes of launching into him
  one of his lyrical diatribes. Terence ponders a moment and then he's off, sounding like a
  Celtic bard.
            I link virtual reality to psychedelic drugs because I think that if you look at the
  evolution of organism and self-expression and language, language is seen to be some kind of
  process that actually tends toward the visible.'' McKenna strings his thoughts together into a
  breathless oral continuum. "The small mouth-noise way of communicating is highly
  provisional; we may be moving toward an environment of language that is beheld rather than
  heard.''
           Still, assembled admirers hang on McKenna's every word, as if each syllable were
  leaving a hallucinatory aftervision on the adrenal cortex. They too dream of a Cyberia around
  the corner, and virtual reality is the closest simulation of a what a world free of time,
  location, or even a personal identity might look like. Psychedleics and VR are both ways of
  creating a new, nonlinear reality, where self-expression is a community event.
            You mean like ESP?''
           Terence never corrects anyone--he only interpolates their responses.  This would be
  like a kind of telepathy, but it would be much more than that: A world of visible language is
  a world where the individual doesn't really exist in the same way that the print-created world
  sanctions what we call `point of view.' That's really what an ego is: it's a consistently defined
  point of view within a context of narrative. Well, if you replace the idea that life is a
  narrative with the idea that life is a vision, then you displace the linear progression of events.
  I think this is technically within reach.''
           To Terence, the invention of virtual reality, like the resurgence of psychoactive drugs,
  serves as a kind of technological philosopher's stone, bringing an inkling of the future reality
  into the present. It's both a hint from our hyperdimensional future and an active, creative
  effort by cyberians to reach that future.
            I like the concept of the philosopher's stone. The next messiah might be a machine
  rather than a person. The philosopher's stone is a living stone. It is being made. We are
  making it. We are like tunnelers drilling toward something. The overmind is drilling toward
  us, and we are drilling toward it. And when we meet, there will be an enormous revelation of
  the true nature of being. I think every person who takes five or six grams of psilocybin
  mushrooms in silent darkness is probably on a par with Christ and Buddha, at least in terms
  of the input.''
           So, according to McKenna, the psychedelic vision provides a glimse of the truth
  cyberians are yearning for. But have psychedelics and virtual reality really come to us as a
  philosopher's stone, or is it simply that our philosopher's stoned?

           Morphogenetic Fields Forever
           Cyberians share a psychedelic common ground. To them, drugs are not simply a
  recreational escape but a conscious and sometimes daring foray into new possible realities.
  Psychedelics give them access to what McKenna is calling the overmind and what we call
  Cyberia. However stoned they might be when they get there, psychedelic explorers are
  convinced that they are experiencing something real, and bringing back something useful for
  themselves and the rest of us.
           Psychedelic exploration, however personal, is thought to benefit more than the sole
  explorer. Each tripper believes he is opening the door between humanity and hyperspace a
  little wider. The few cyberians who haven't taken psychedelics still feel they have personally
  experienced and integrated the psychedelic vision through the trips of others, and value the
  role of these chemicals in the overall development of Cyberia. It is as if each psychedelic
  journey completes another piece of a universal puzzle.
           But, even though they have a vast computer net and communications infrastructure at
  their disposal, psychedelic cyberians need not communicate their findings so directly. Rather,
  they believe they are each sharing and benefiting from a collective experience. As we'll see,
  one of the most common realizations of the psychedelic trip is that  all is one.'' At the
  euphoric peak of a trip, all people, particles, personalities, and planets are seen as part of one
  great entity or reality--one big fractal.
           It may have been that realization that led Cambridge biologist Rupert Sheldrake to
  develop his theory of morphogenetic fields, now common knowledge to most cyberians. From
  morph, meaning  forms,'' and genesis, meaning "birth,'' these fields are a kind of cumulative
  record of the past behaviors of species, groups, and even molecules, so that one member of a
  set can learn from the experience of all the others.
           A failed animal-behavior test is still one of the best proofs of Sheldrake's idea.
  Scientists were attempting to determine if learned skills could be passed on from parents to
  children genetically. They taught adult mice how to go through a certain maze, then taught
  their offspring, and their offspring, and so on for twenty years and fifty generations of mice.
  Indeed, the descendants of the taught mice knew how to get through the maze very quickly
  without instruction, but so did the descendants of the control group, who had never seen the
  maze at all! Later, a scientist decided to repeat this experiment on a different continent with
  the same mouse species, but they already knew how to go through the maze, too! As
  explained by morphic resonance, the traits need not have been passed on genetically. The
  information leak was due not to bad experimental procedure but to the morphogenetic field,
  which stored the experience of the earlier mice from which all subsequent mice could benefit.
           Similarly, if scientists are developing a new crystalline structure, it may take years to
   coax'' atoms to form the specific crystal. But once the crystal is developed in one laboratory,
  it can be created instantly in any other laboratory in the world. According to Sheldrake, this is
  because, like the mice, the atoms are all "connected'' to one another through morphogenetic
  fields, and they  learn'' from the experiences of other atoms.
           Sheldrake's picture of reality is a vast fractal of resonating fields. Everything, no
  matter how small, is constantly affecting everything else. If the tiniest detail in a fractal
  pattern echoes the overall design of the entire fractal, then a change to (or the experience of)
  this remote piece changes the overall picture (through the principles of feedback and
  iteration). Echoing the realizations of his best friends, Ralph Abraham and Terence McKenna,
  Sheldrake is the third member of the famous  Trialogues'' at Esalen, where the three elder
  statesmen (by cyberian standards) discuss onstage the ongoing unfolding of reality before
  captivated audiences of cyberians. These men are, quite consciously, putting into practice the
  idea of morphogenetic fields. Even if these Trialogues were held in private (as they were for
  years), Cyberia as a whole would benefit from the intellectual developments. By pioneering
  the new "headspace,'' the three men leave their own legacy through morphic resonance, if not
  direct communication through their publishing, lectures, or media events.
           Likewise, each cyberian psychedelic explorer feels that by tripping he is leaving his
  own legacy for others to follow, while himself benefiting from the past psychedelic
  experiences of explorers before him. For precisely this reason, McKenna always advises using
  only organic psychedelics, which have well-developed morphogenetic fields:  I always say
  there are three tests for a drug. It should occur in nature. That gives it a morpogenetic field of
  resonance to the life of the planet. It should have a history of shamanic usage [which gives it
  a morphogenetic field of resonance to the consciousness of other human beings]. And it
  should be similar to or related to neurotransmitters in the brain. What's interesting about that
  series of filters, is that it leaves you with the most powerful hallucinogens there are:
  psilocybin, DMT, ayahuasca, and, to some degree, LSD.''
           These are the substances that stock the arsenal of the drug-using cyberian.
  Psychedelics use among cyberians has developed directly out of the drug culture of the
  sixties. The first tripsters--the people associated with Leary on the East Coast, and Ken Kesey
  on the West Coast--came to startling moral and philosophical conclusions that reshaped our
  culture. For today's users, drugs are part of the continuing evolution of the human species
  toward greater intelligence, empathy, and awareness.
           From the principle of morphogenesis, cyberians infer that psychedelic substances have
  the ability to reshape the experience of reality and thus--if observer and observed are one--the
  reality itself. It's hardly disputed that, even in a tangible, cultural sense, the introduction of
  psychedelics into our society in the sixties altered the sensibilities of users and nonusers alike.
  The trickle-down effect through the arts, media, and even big business created what can be
  called a postpsychedelic climate, in which everything from women's rights, civil rights, and
  peace activism to spirituality and the computer revolution found suitable conditions for
  growth.
           As these psychoactive plants and chemicals once again see the light of day, an even
  more self-consciously creative community is finding out about designer reality. While drugs
  in the sixties worked to overcome social, moral, and intellectual rigidity, drugs now enhance
  the privileges of the already free. Cyberians using drugs do not need to learn that reality is
  arbitrary and manipulable, or that the landscape of consciousness is broader than normal
  waking-state awareness suggests. They have already learned this through the experiences of
  men like Leary and Kesey. Instead, they take chemicals for the express purpose of
  manipulating that reality and exploring the uncharted regions of consciousness.

           Integrating the Bell Curve
           LSD was the first synthesized chemical to induce basically the same effect as the
  organic psychedelics used by shamans in ancient cultures. Psychedelics break down one's
  basic assumptions about life, presenting them instead as arbitrary choices on the part of the
  individual and his society. The tripper feels liberated into a free-form reality, where his mind
  and point of view can alter his external circumstances. Psychedelics provide a way to look at
  life unencumbered by the filters and models one normally uses to process reality. (Whether
  psychedelics impose a new set of their own filters is irrelevant here. At least the subjective
  experience of the trip is that the organizing framework of reality has been obliterated.)
           Nina Graboi, the author of One Foot in the Future, a novel about her own spiritual
  journey, was among the first pioneers of LSD in the sixties. Born in 1918 and trained as an
  actress, she soon became part of New York's bohemian an subculture, and kept company with
  everyone from Tim Leary to Alan Watts. She now works as an assistant to mathematician
  Ralph Abraham, and occasionally hosts large conferences on psychedelics. She spoke to me at
  her Santa Cruz beach apartment, over tea and cookies. She believes from what see has seen
  over the past seven decades that what psychedelics do to an individual, LSD did to society,
  breaking us free of cause-and-effect logic and into an optimistic creativity.
            Materialism really was at its densest and darkest before the sixties and it did not
  allow us to see that anything else existed. Then acid came along just at the right time--I really
  think so. It was very important for some people to reach states of mind that allowed them to
  see that there is more, that we are more than just these physical bodies. I can't help feeling
  that there were forces at work that went beyond anything that I can imagine. After the whole
  LSD craze, all of a sudden, the skies opened up and books came pouring down and wisdom
  came. And something started happening. I think by now there are enough of us to have
  created a morphogenetic field of awareness, that are open to more than the materialists
  believe.''
           But Graboi believes that the LSD vision needs to be integrated into the experience of
  America at large. It's not enough to tune in, turn on, and drop out. The impulse now is to
  recreate reality consciously--and that happens both through a morphogenetic resonance as well
  as good old-fashioned work.
            I don't think we have a thing to learn from the past, now. We really have to start
  creating new forms, and seeing real ways of being. This was almost like the mammalian state
  coming to a somewhat higher octave in the sixties, which was like a quantum leap forward in
  consciousness. It was a gas. The end of a stage and the beginning of a new one. So right now
  there are still these two elements very much alive: the old society wanting to pull backward
  and keep us where we were, and the new one saying, `Hey, there are new frontiers to
  conquer and they are in our minds and our hearts.'''
           Nina does not consider herself a cyberian, but she does admit she's part of the same
  effort, and desperately hopes our society can reach this  higher octave.'' As with all
  psychedelics, "coming down'' is the hardest part. Most would prefer simply to  bring up''
  everything else ... to make the rest of the world conform to the trip.
           The acid experience follows what can be called a bell curve: the user takes the drug,
  goes up in about an hour, stays up for a couple of hours, then comes down over a period of
  three or four hours. It is during the coming-down time--which makes up the majority of the
  experience--that the clarity of vision or particular insight must be integrated into the normal
  waking-state consciousness. Like the Greek hero who has visited the gods, the tripper must
  figure out how the peak of his Aristotelian journey makes sense. The integration of LSD into
  the sixties' culture was an analogous process. The tripping community had to integrate the
  truth of their vision into a society that could not grasp such concepts. The bell curve of the
  sixties touched ground in the form of political activism, sexual liberation, the new age
  movement, and new scientific and mathematical models.
           Cyberians today consider the LSD trip a traditional experience. Even though there are
  new psychedelics that more exactly match the cyberian checklist for ease of use, length of
  trip, and overall intensity, LSD provides a uniquely epic journey for the tripper, where the
  majority of time and energy in the odyssey is spent bringing it all back home. While
  cyberians may spend most of their time surfing their consciousness for no reason but fun,
  they take acid because there's work to be done.
           When Jaida and Cindy, two twenty-year-old girls from Santa Cruz, reunited after
  being away from each other for almost a year, they chose LSD because they wanted to go
  through an intense experience of reconnection. Besides, it was the only drug they could obtain
  on short notice. They began by smoking some pot and hitchhiking to a nearby beachtown. By
  the time they got there, the girls were stoned and the beach was pitch black. They spent the
  rest of the night talking and sleeping on what they guessed was a sand dune, and decided to
   drop'' at dawn. As the sun rose, the acid took effect.
           As the girls stood up, Jaida stepped on a crab claw that was sticking out of the sand.
  Blood flowed out of her foot. As she describes it now:
            The pain was just so...incredible. I could feel the movement of the pain all the way
  up to my brain, going up the tendrils, yet it was very enjoyable. And blood was coming out,
  but it was incredibly beautiful. At the same time, there was still the part of me that said `you
  have to deal with this,' which I was very grateful for.''
           Once Jaida's foot was bandaged, the girls began to walk together. As they walked and
  talked, they slipped into a commonly experienced acid phenomenon: shared consciousness.
   It's the only time I've ever been psychic with Cindy. It's like one of those things that you
  can't believe ... there's no evidence or anything. Whatever I was thinking, she would be
  thinking. We were making a lot of commentary about the people we were looking at, and
  there'd be these long stretches of silence and I would just be sort of thinking along, and then
  she would say word for word what I was thinking. Like that. And then I would say something
  and it would be exactly what she was thinking. And we just did that for about four or five
  hours. She's a very different physical type from me, but it reached the point where I could
  feel how she felt in her body. I had the very deep sensation of being inside her body, hearing
  her think, and being able to say everything that she was thinking. We were in a reality
  together, and we shared the same space. Our bodies didn't separate us from each other. We
  were one thing.''
           But then came the downside of the bell curve. The girls slowly became more
   disjointed.'' They began to disagree about tiny things--which way to walk, whether to eat.
  "There was this feeling of losing it. I could feel we were moving away from it with every
  step. There was a terrible disappointment that set in. We couldn't hold on to that perfect
  attunement.''
           By the time the girls got back to their campsite on the sand dune, their disillusionment
  was complete. The sand dune was actually the local trash dump. As they climbed the stinking
  mound of garbage to gather their sleeping bags, they found the  crab claw'' on which Jaida
  had stepped. It was really a used tampon and a broken bottle. And now Jaida's foot was
  beginning to smart.
           Jaida's reintegration was twofold: She could no more bring back her empathic ability
  than she could the belief that she had stepped on a crab claw. What Jaida retained from the
  experience, though, came during the painful crash landing. She was able to see how it was
  only her interpretation that made her experience pain as bad, or the tampon and glass as less
  natural than a crab claw. As in the experience of a Buddha, the garbage dump was as
  beautiful as a sand dune ... until they decided it was otherwise. Losing her telepathic union
  with her friend symbolized and recapitulated the distance that had grown between them over
  the past year. They had lost touch, and the trip had heightened both their friendship and their
  separation.
           Most acid trippers try to prolong that moment on the peak of the bell curve, but to do
  so is futile. Coming down is almost inevitably disillusioning to some degree. Again, though,
  like in a Greek tragedy, it is during the reintegration that insight occurs, and progress is
  made--however slight--toward a more all-encompassing or cyberian outlook. In order to come
  down with a minimum of despair and maximum of progess, the tripper must guide his own
  transition back to normal consciousness and real life while maintaining the integrity whatever
  truths he may have gleaned at the apogee of his journey. The LSD state itself is not an end in
  itself. While it may offer a brief exposure to post-paradigm thinking or even
  hyperdimensional abilities, the real value of the LSD trip is the change in consciousness, and
  the development of skills in the user to cope with that change. Just as when a person takes a
  vacation, it is not that the place visited is any better than where he started. It's just different.
  The traveler returns home changed.
           Eugene Schoenfeld, M.D., is the Global Village Town Physician. A practicing
  psychologist, he wrote the famous  Dr. Hip'' advice column in the sixties; he now treats
  recovering drug addicts. The doctor believes that the desire to alter consciousness, specifically
  psychedelically, is a healthy urge.
            I think what happens is that it allows people to sense things in a way that they don't
  ordinarily sense them because we couldn't live that way. If our brains were always the way
  that they are under the influence of LSD, we couldn't function. Perhaps it is that when babies
  are born--that's the way they perceive things. Gradually they integrate their experience
  because we cannot function if we see music, for example. We can't live that way.
            Part of the reason why people take drugs is to change their sense of reality, change
  their sensation, change from the ordinary mind state. And if they had that state all the time,
  they would seek to change it. It seems that humans need to change their minds in some way.
  There's a reason why people start talking about `tripping.' It's related to trips people take
  when they physically change their environment. I'm convinced that if there were a way to trip
  all the time on LSD, they would want to change their reality to something else. That is part
  of the need.''
           The sense of being on a voyage, of  tripping,'' is the essence of a classic psychedelic
  experience. The user is a traveler, and an acid or mushroom trip is a heroic journey or
  visionquest through unexplored regions, followed by a reentry into mundane reality. Entry to
  the psychedelic realm almost always involves an abandonment of the structures by which one
  organizes reality, and a subsequent shedding of one's ego--usually defined by those same
  organizational structures. On the way back, the tripper realizes that reality itself has been
  arbitrarily arranged. The voyager sees that there may be such a thing as an objective world,
  but whatever it is we're experiencing as reality on a mass scale sure isn't it. With the help of
  a psychedelic journey, one can come back and consciously choose a different reality from the
  one that's been agreed upon by the incumbent society. This can be manifest on a personal,
  theoretical, political, technological, or even spiritual level.
           As Dr. Schoenfeld, who once served as Tim Leary's family physician and now shares
  his expertise with cyberians as co-host of the DRUGS conference on the WELL, explains,
   that quality--that nonjudgmental quality could be carried over without the effects of the drug.
  After all, one hopes to learn something from a drug experience that he can use afterward. (All
  this interest in meditation and yoga, all these various disciplines, it all began with people
  taking these drugs and wanting to recreate these states without drugs.) So, to the extent that
  they can, that is a useful quality. And this nonjudgmental quality is something I think that can
  be carried over from a drug experience.''

           Over There
           So, the use of psychedelics can be seen as a means toward experiencing free-flowing,
  designer reality: the goal, and the fun, is to manipulate intentionally one's objectivity in order
  to reaffirm the arbitrary nature of all the mind's constructs, revealing, perhaps, something
  truer beneath the surface, material reality. You take a trip on which you go nowhere, but
  everything has changed anyway.
           To some, though, it is not the just the change of consciousness that makes
  psychedelics so appealing, but the qualitative difference in the states of awareness they offer.
  The place people  go'' on a trip--the psychedelic corridors of Cyberia--may even be a real
  space. According to Terence McKenna's authoritative descriptions of that place, it is quite
  different from normal waking-state consciousness:
           The voyager journeys  into an invisible realm in which the causality of the ordinary
  world is replaced with the rationale of natural magic. In this realm, language, ideas, and
  meaning have greater power than cause and effect. Sympathies, resonances, intentions, and
  personal will are linguistically magnified through poetic rhetoric. The imagination is invoked
  and sometimes its forms are beheld visibly. Within the magical mind-set of the shaman, the
  ordinary connections of the world and what we call natural laws are de-emphasized or
  ignored.''{EN1}
           As McKenna describes it, this is not just a mindspace but more of a netherworld,
  where the common laws of nature are no longer enforced. It is a place where cause-and-effect
  logic no longer holds, where events and objects function more as icons or symbols, where
  thoughts are beheld rather than verbalized, and where phenomena like morphic resonance and
  the fractal reality become consciously experienced. This is the description of Cyberia.
           As such, this psychedelic world is not something experienced personally or privately,
  but, like the rest of Cyberia, as a great group project. The psychedelic world each tripper
  visits is the same world, so that changes made by one are felt by the others. Regions explored
  by any traveler become part of the overall map. This is a hyperdimensional terrain on which
  the traditional solo visionquest becomes a sacred community event.
           This feeling of being part of a morphogenetic unfolding is more tangible on psilocybin
  mushrooms than on LSD. McKenna voices Cyberia's enchantment with the ancient organic
  brain food:  I think that people should grow mushrooms. They are the real connector back
  into the archaic, even more so than LSD, which was largely psychoanalytical. It didn't
  connect you up to the greeny engines of creation. Psilocybin is perfect.''
           Like LSD, mushrooms provide an eight-hour, bell-curve trip, but it is characterized by
  more physical and visual  hallucinations'' and a much less intellectual edge. Users don't
  overanalyze their experiences, opting instead to revel in them more fully. Mushrooms are
  thought to have their own morphogenetic field, which has developed over centuries of their
  own evolution and their use by ancient cultures. The mushroom trip is much more
  predictable, cyberians argue, because its morphogenetic field is so much better established
  than that of acid, which has only been used for a couple of decades, and mostly by
  inexperienced Western travelers.
           As a result, mushroom experiences are usually less intensely disorienting than LSD
  trips; the  place'' one goes on mushrooms is more natural and user-friendly than the place
  accessed on acid or other more synthetic psychedelics. Likewise, `shroomers feel more
  tangibly a part of the timeless, locationless community of other users, or even animals, fairies,
  or the "greeny engines'' of the spirit of Nature herself.
           For this feeling of morphic community and interconnection with nature to become
  more tangible, groups of 'shroomers often choose to create visionquest hot spots. Students at
  U.C. Santa Cruz have developed a secret section of woods dedicated to mushroom tripping
  called Elf Land (the place just behind Ralph Abraham's office). Some students believe that
  fairies prepared and maintain the multidimensional area of the woods for 'shroomers. Some
  students claim to have found psilocybin mushrooms--which these fairies are said to leave
  behind them--growing in Elf Land. Most of all, Elf Land serves as a real-world reference
  plane for the otherworldly, dimensionless mushroom plane. And, like the morphogenetic
  mushroom field, Elf Land is shared and modified by everyone who trips there, making the
  location a kind of cumulative record of a series of mushroom trips.
           Mariah is tripping in Elf Land for the first time. A sophomore at U.C. Santa Cruz, the
  English major had heard of Elf Land since she began taking mushrooms last year, but never
  really believed in it as a real, physical place. She eats the mushrooms in her dorm with her
  friends Mark and Rita, then the trio head out to the woods. It's still afternoon, so the paths are
  easy to follow, but Rita--a much more plugged-in, pop-cultural, fashion-conscious
  communications major than one would expect to find tripping in the woods of Santa
  Cruz--suddenly veers off into a patch of poison oak.
           Mark, a senior mathematics major and Rita's boyfriend, grabs Rita by the arm, afraid
  that she's stoned and losing her way.
            It's a pathless path, Mariah,'' Rita assures the younger girl, without even looking at
  Mark. Rita knows that Mariah's fears are the most pressing, and that Mark's concerns will be
  answered by these indirect means. Rita has made it clear that this trip is for Mariah.
            It's the perfect place to trip.'' Rita puts her arm around Mariah. "People continually
  put things there. Some of it's very subtle, too. Every time you go there, there's different stuff
  there. And it's all hidden in the trees up past the fire trails, up in the deep woods there.'' She
  points a little farther up the hill.
           Then Mariah sees something--a little rock on the ground with an arrow painted on it.
   Lookee here!'' She stops, picks it up, and turns it over. Painted on the back are the words
  "This way to Elf Land.''
            Someone left this for me?'' Mariah asks, the mushrooms taking full effect now, and
  the fluorescent words on the gray rock beginning to vibrate.
            Just for you, Mariah,'' Rita whispers, "and for everyone. Come on.''
            Here's another one!'' Mark is at an opening to the deeper woods, standing next to
  another sign, this one carved into the side of a tree: "Welcome to Elf Land.''
           As the three pass through the opening, they walk into another world. It's a shared state
  of consciousness, not just among the three trippers but among them and everyone else who
  has ever tripped in Elf Land or anywhere else.
           Mariah is thinking about her name; how she got it, how it's shaped her, how it's like
  the name Mary from the Bible, but changed somehow, too. Updated. At the same moment as
  these thoughts, she comes upon a small shrine that has been set up in a patch of ferns
  between two tall trees. The two-foot statue is of the Virgin Mary, but she has been
  decorated--updated--with a Day-Glo costume.
            How'd that get there?'' Mariah wonders out loud.
           Meanwhile, Mark has wandered off by himself. He's been disturbed about his
  relationship with Rita. She seems so addicted to popular culture--not the die-hard Deadhead
  he remembers from their freshman year. Should they stay together after graduation? Get
  married, even?
           He stands against a tree and leans his head against its trunk, looking up into the
  branches. He looks at the way each larger branch splits in two. Each smaller branch then
  splits in two, and so and so on until the branches become leaves. Each leaf, then, begins with
  a single vein, then splits, by two, into smaller and smaller veins. Mark is reminded of chaos
  math theory, in which ordered systems, like a river flowing smoothly, become chaotic through
  a process called bifurcation, or dividing by twos. A river splits in two if there's a rock in its
  path, the two separate sections preserving--between the two of them--the order and magnitude
  of the original. A species can bifurcate into two different mutations if conditions require it.
  And a relationship can break up if ...
           As Mark stares at the bifurcated pairs of branches and leaves, he realizes that
  bifurcation is the nature of decision making. He's caught in the duality of a painful choice,
  and the tree is echoing the nature of decision-making itself.
            Making a decision?'' Mariah asks innocently. She has read the small sign nailed into
  the side of the tree: "Tree of Decision.''
            I wonder who left that there?'' Mark wonders aloud.
            Doesn't matter,'' answers Rita, emerging from nowhere. "Someone last week, last
  year. A tripper, an elf ... whoever.''
           As if on a visionquest, Mark and Mariah were presented with a set of symbols in
  material form that they could analyze and integrate into a pattern. They were  beholding''
  their thoughts in physical form. The reality of their trip was confirmed not just by their
  fantasies but by the totems and signs left for them by other trippers experiencing the same
  things at different times.
           Mushrooms very often give users the feeling of being connected with the past and the
  future. Whether the 'shroomers know about morphogenetic fields, they do feel connected with
  the spirit of the woods, and everyone who has traveled before in the same space. Going up is
  the voyage to that space, peaking is the un-self-conscious experience of the new world, and
  coming down is the reintegration during which the essence of the peak experience is
  translated into a language or set of images a person can refer to later, at baseline reality.

           CHAPTER 6
           Making Connections

           Distribution and Manufacture
           For some cyberians, making sense of things and feeling the connections with other
  trippers is not enough. They use psychedelics to forge new connections between cultures,
  people, or even individual atoms. It is important to them that the real world, and not just the
  psychedelic space, consciously reflect the interconnectivity that underlies reality. Just as a
  fractal exhibits self-similarity, the psychedelic subculture should reflect the quality of a single
  trip.
           LSD distributors, in particular, believe that acid functions as a twentieth-century
  psychic grease, allowing modern people to move their mental machinery through the
  ever-increasing demands of an information-based society. (Acid, unlike mushrooms, can be
  mass-produced, too.) Leo is an LSD dealer from the Bay Area who believes that his
  distribution of psychedelics is a social service. One of his favorite distribution points is the
  parking lot at Grateful Dead shows, where thousands of people mill about, looking for
   doses.''
           Tonight's concert has already begun, but most of the crowd of young merchants who
  follow the Dead don't have tickets for the show. Instead, they wander about the lot, smoke
  pot with one another, and prepare for the concertgoers who will exit the arena in two or three
  hours.
           Leo is well into his own acid trip of the evening (he says he's been tripping every day
  for several months) and sits in a makeshift tent, explaining his philosophy to a young couple
  who make falafel and beaded bracelets. While his rationale is the result of a few years in the
  military and a few others with skinheads, he does express the psychedelic concept of
  interconnectivity and networking from a modern cyberian standpoint. The Deadheads (who
  many cyberians feel are still caught in the sixties) are deep into a conversation about how
  they can feel their  third eye'' while tripping, and how it makes them feel connected to
  everything in the world. Leo shakes his head scornfully.
            The sixth sense of society as a whole also lies in its connectivity and its ability to
  intercommunicate. When society becomes enlightened, its third eye happens to be that
  connectivity. That's the evolutionary factor.''
           Leo tries in vain to get them to understand the concepts of feedback and iteration, and
  how they relate to human society connecting through telephones and the media. The bong
  gets passed around again, and Leo tries a different tack.
            I'm attempting to work this on a subversive level by distributing a large amount of
  LSD throughout the U.S. and trying to reach other countries, too.'' One of the Deadheads
  laughs, just liking the sound of breaking the law. Leo rolls his eyes and stresses the global
  significance of his subversion.
            LSD's definitely an interconnectivity catalyst for the countercultures and subcultures
  that we're tuned in to. We're able now, with our information-age technologies, to know about
  groups and countercultures who are communicating together and sharing common resources
  and information--like all you Deadheads living in this parking lot. As these groups develop
  their own identities, they gain a certain amount of awareness about themselves as a collective
  conscious. That offers a channel for catalytic tools like LSD to be exchanged, putting all
  these groups on the same wavelength.''
           The falafel merchant shrugs, too stoned or too straight to understand Leo's point.  I
  don't get it. Is LSD making this happen, or is it happening so people can get more LSD?''
            LSD is part of and a result of this interconnectedness. It's mind expansive and
  group-mind expansive. And what it does is act as a catalyst for culture and individuals. Now
  that we've left the industrial age and come into the information age, the rate information
  exchanges is increasing exponentially. It's very fast; you can look at it in binary terms. Two,
  four, eight, sixteen, thirty-two--that's how fast the information multiplies. What's going on is,
  the way people learn, is they cause an imprint in their subconscious, and then they're able to
  build a type of structure on their imprint which represents their knowledge. And how they see
  their own knowledge is their own wisdom ... it's their knowledge of their knowledge.''
           Both Deadheads are lost now. The girl has started mindlessly unbeading a bracelet and
  the boy is reloading the bong. But Leo doesn't care that he can't make an impact on these
  people. He just continues to reel out his run-on sentences into the datapool in the hope that
  they get picked up morphogenetically.
            LSD primes the mind for subconscious imprintation--makes it more susceptible to it.
  We're able to learn more information at a faster rate because we're able to imprint ourselves
  at the same rate as the information is being developed, because in the LSD state you're able
  to conceive such a vast quantity of anything. When I'm on LSD sometimes I can think in
  broad terms and sometimes I even gain vocabulary that I've never used before and I'm able to
  retain that in the future.''
            If you gave us another hit of your LSD, Leo,'' the bead girl smiles, "maybe we'd
  know what you're talking about, too.''
           This is where traditional, sixties-style tripsters differ from their cyberian offspring. The
  sixth sense, or  group mind oversoul,'' to which Leo has dedicated himself (but which these
  old-fashioned-type Deadheads can't understand) is the locus of awareness that most cyberian
  psychedelic explorers seek. Whether it be Mariah in Elf Land or Leo in the LSD distribution
  net, the cyberian difference is that psychedelic activity now becomes part of an overall fractal
  pattern, experienced, in one way or another, by everyone.
           While Leo draws the lines of interconnectivity between users and groups of users,
  other reality designers at sublevels of the psychedelic fractal network are more concerned
  with the lines of interconnectivity between the very atoms of the substances they take.
  Becker, Leo's LSD source, is a twenty-eight-year-old chemistry grad student with a strong
  background in illicit psychopharmacology. His experience of psychedelics is on a different
  fractal order from that of classical personal tripsters or even Leo and other cultural catalysts.
  Becker knows about drugs from the inside out, so his answer to any drug's problems lies in
  its chemistry. If a drug is illegal, alter its chemistry to make it legal again. If a drug is too
  short-acting, figure out a way to stunt the user's ability to metabolize it.
           Leo arrives at Becker's attic laboratory discouraged from the Deadheads the night
  before. He's wondering if Becker can whip something up with better transformational
  properties than those of LSD.
           Becker has just the answer. He spent all of last night creating his first batch of 2CB
  (in chemist's lingo, 4-Bromo-2,5-dimethoxyphenethylamine).  It's called Venus, and it's a
  synthetic version of mescaline, with a few designer improvements.''
           Becker's problem with mescaline, another organic psychedelic, is that it is metabolized
  by the body very quickly. By the time the user begins to trip heavily, he's already on the way
  down. To figure out how to modify the substance, Becker took a large dose, then went on an
  internal visionquest into the chemical structure of the active mescaline molecule.
            The native mescaline molecule is a ring. I saw how the methoxy group which hangs
  on that ring could be pried off easily by the metabolism, rendering the molecule impotent in
  an hour or so. By replacing that methoxy group with bromine, which can hang on much
  tighter, the drug becomes ten times stronger. The body can't break it down, and it goes much
  much further because it can stay planted in the brain's receptor site that much longer.''
            But how much do you have to take? And how do you know it's not toxic?'' Leo asks,
  fingering the white powder in its petri dish.
            It's less toxic, Leo, don't you see? Plus it's much more effective, so you don't have to
  take as much. That way you don't get any side effects either. I'm on it right now!''
           Leo had dropped a tab of acid about two hours ago but it wasn't doing anything. He
  licks his finger, dabs it in the mound of powder, and puts it on his tongue.
            That's a pretty big hit,'' Becker warns. "Probably about eight doses.''
           Leo just shrugs and swallows. He can handle it.  How fast can you make this stuff?''
            That's the joy. It's really simple to make. Just think of it as stir, filter, wash, and dry.
  That's all there is to it.''
           As Becker goes over an ingredients checklist for a mass-production schedule, Leo
  collapses into a hammock and waits for the new drug to take effect. Both believe that they
  are on to something new and important.
           By designing new chemicals, psychopharmacologists like Becker design reality from
  the inside out. They decide what they'd like reality to be like, then--in a kind of submolecular
  shamanic visionquest--compose a chemical that will alter their observations about reality in a
  specific way. Then, Leo, by distributing the new chemical to others who will have the same
  experience, literally spreads the new designer reality. The world changes because it is
  observed differently.
           The other reason to make new drugs is to create unknown and, hence, legal
  psychedelics before the FDA has a chance to classify them as illegal. A relatively new law,
  however, has made that difficult. The Analog Substance Act classifies yet-to-be-designed
  chemicals illegal if they are intended to serve the same function as ones that are already
  illegal. This law was passed shortly after the  Ecstasy craze'' in Texas, where the new, mild
  psychedelic got so popular that it was available for purchase by credit card at bars. As a
  result, according to Becker, "Lloyd Bentsen put a bee in the bonnet of the Drug Enforcement
  Agency, and it was stamped illegal fast.''
           But rather than simply stamping out Ecstasy use, its illegality prompted chemists like
  Becker to develop new substances. Like computer hackers who understand the technology
  better than its adult users, the kids making drugs know more about the chemistry than the
  regulatory agencies. The young chemists began creating new drugs just like Ecstasy, with just
  one or two atoms in different places. In Becker's language,  Thus, Ecstasy began to stand for
  MDMA, MDM, Adam, X, M-Ethyl, M methyl 3-4-methyline dioxy, also N-ethyl, which was
  sometimes called Eve, which had one more carbon, or actually CH2, added on.'' This flurry of
  psychopharmacological innovation prompted the Analog Act, and now almost everything with
  psychedelic intent is illegal or Schedule 1 (most controlled).
           Despite its illegality, Ecstasy, even more than LSD and mushrooms, has remained on
  the top of the cyberian designer-substance hit parade. LSD, mushrooms, and mescaline--all
  powerful, relatively long-acting psychedelics--bifurcated, so to speak, into two shorter-acting
  substances, the mild, user-friendly Ecstasy, and the earth-shatteringly powerful and
  short-acting DMT. Both drugs can be found in many carefully manipulated chemical
  variations, and epitomize the psychedelic-substance priorities in Cyberia.

           The E Conspiracy
           The circuits of the brain which mediate alarm, fear, flight, fight, lust, and territorial
           paranoia are temporarily disconnected. You see everything with total clarity,
           undistorted by animalistic urges. You have reached a state which the ancients have
           called nirvana, all seeing bliss.
           --Thomas Pynchon on MDMA
           Cyberians consider Ecstasy, or E as it's called by its wide-grinning users, one of the
  most universally pleasant drugs yet invented. While negative experiences on Ecstasy are not
  unheard of, they are certainly few and far between. Everyone knows somebody who's had a
  bad acid trip. Ecstasy does not carry the same stigma, which may be why people don't  freak
  out'' on it.
           As Dr. Schoenfeld explains, another part of the reason may be that some of the
  substances aren't yet illegal, so users don't have the same negative associations and paranoia.
  In addition, according to the doctor, the Ecstasy drugs are nonaddictive and shorter-acting.
            As you know, there are drugs being used that the DEA [Drug Enforcement Agency]
  isn't aware of. Once they get aware of them, they'll try to make them illegal; but people who
  take substances are becoming aware of these new drugs, which are nonaddictive, and which
  don't last as long as the other drugs used to last. They don't have the same adverse effects.
  For example, there are a few reports of people having bad experiences with MDMA or
  occasional freak-outs, but it's highly unusual. And even with LSD it wasn't that common to
  have freak-outs. You'd hear about the cases where people tried to fly or stop trains or things
  like that, but compared with the amount of use there was, that was uncommon. With a drug
  like MDMA, it's still less common for people to have bad experiences.''
           But E is not just a kinder, gentler acid. The quality of the E-xperience is very
  different. Bruce Eisner wrote the book Ecstasy: The MDMA Story, still the most authoritative
  and enlightening text on the drug's history and use. His scholarly and personal research on the
  chemical is vast, and he describes the essence of the E-xperience well:
            You discover a secret doorway into a room in your house that you did not previously
  know existed. It is a room in which both your inner experience and your relations with others
  seem magically transformed. You feel really good about yourself and your life. At the same
  time, everyone who comes into this room seems more lovable. You find your thoughts
  flowing, turning into words that previously were blocked by fear and inhibition.
            After several hours, you return to your familiar abode, feeling tired but different,
  more open. And your memory of your mystical passage may help you in the days and weeks
  ahead to make all the other rooms of your house more enjoyable.''
           The main advantage of E is that it allows you to  take your ego with you.'' Acid or
  even mushrooms can have the unrelenting abrasiveness of a belt sander against one's
  character. E, on the other hand, does not disrupt "ego integrity'' or create what psychologists
  call  depersonalization.'' Instead, the user feels as open and loving and connected as he might
  feel on a stronger psychedelic but without the vulnerability of losing his "self'' in the process.
  If anything, E strengthens one's sense of self, so that the issues that arise in the course of a
  trip seem less threatening and infinitely more manageable. E creates a loving ego resiliency in
  which no personal problem seems too big or scary. This is why it has become popular in the
  younger gay and other alternative-lifestyles communities, where identity crises are
  commonplace.

           E-volution
            You touch the darkness--the feminine, the gross, whatever you see as dark,'' Jody
  Radzik explains to Diana as they hand out flyers in the street for a new house club. "When
  you're on Ecstasy, the drug forces you to become who you really are. You don't get any
  positive experience from a drug like cocaine; it's a lie. But with Ecstasy, it can have a
  positive effect on the rest of your life!''
           Jody and Diana are on their way to a club called Osmosis, a house event which occurs
  every Thursday night at DV8, a downtown San Francisco venue, for which Radzik serves as
  promotional director. Promoting house, though, is almost like promoting Ecstasy. The drug
  and subculture have defined and fostered each other. Osmosis is proud of the fact that it
  mixes gay, straight,  glam,'' and house culture, and Radzik--a gamine, extremely young
  thirty-year-old with a modified Hamlet haircut and a mile-a-minute mouth--credits E with
  their success.
            There's a sexual element to house. E is an aphrodisiac and promiscuity is big. In
  everyday life men usually repress their `anima.' Ecstasy forces you to experience what's
  really going on inside.'' Diana (who runs her own house club down the block) is amused by
  Jody's inclination to talk about taboo subjects. Jody goes on proudly, exuberantly, and loud
  enough for everyone else in the street to hear. Being publicly outrageous is a valued
  personality trait in E culture adapted from Kesey's Merry Pranksters.
            E has a threshold. It puts you in that aahh experience, and you stay there. It might
  get more intense with the number of hits you take, but it's not like acid, which, with the more
  hits you take, the farther you're walking from consensus culture. With E, your ability to
  operate within the confines of culture remain. You can take a lot of E and still know that
  that's a red light, or that there's a cop here and you don't want to fuck up too much. On acid,
  you can be completely out of your head, and walking in a completely different reality.''
           So E is not simply watered-down LSD. While acid was a  test,'' Ecstasy is a
  "becoming.'' Acid involved a heroic journey, while E is an extended moment. The traditional
  bell curve of the acid trip and its sometimes brutal examination and stripping of ego is
  replaced with a similar vision but without the paranoia and catharsis. By presenting insight as
  a moment of timelessness, E allows for a much more cyberian set of conclusions than the
  more traditional, visionquest psychedelics.
           Rather than squashing personal taste and creating legions of Birkenstock clones, E
  tends to stimulate the user's own inner nature. Hidden aspects of one's personality--be it
  homosexuality, transvestitism, or just love and creativity--demand free expression. All this is
  allowed to happen, right away, in the E-nvironment of the house club. Reintegration on E is
  unnecessary because the E-xperience itself has an immediately social context. If anything, the
  E trip is more socially integrated than baseline reality. E turns a room of normal, paranoid
  nightclubbers into a teaming mass of ecstatic Global Villagers. To Radzik, the club lights,
  music, and Ecstasy are inseparable elements of a designer ritual, just like the campfire,
  drumbeats, and peace pipe of a Native American tribal dance.
           Arriving at the club in time for the sound check, Jody and Diana dance a while under
  the work lights. Jody's diatribe continues as he demonstrates the new hip-hop steps he picked
  up in Los Angeles last week.
            The Ecstasy comes through the house music. The different polyrhythmic elements
  and the bass ... this is current North American shamanism. It's technoshamanism. E has a lot
  to do with it. It really does. I get a little nervous but I've got to tell the truth about things. But
  the system is probably going to react against the E element.''
           Diana cuts in:  And then they'll just shut you down like they closed our party last
  week.'' She takes a cigarette from behind her ear and lights it.
           Jody still dances while Diana stands and smokes. Neither he nor the E culture will be
  taken down that easily.  E is an enzyme that's splicing the system. E is like a cultural
  neurotransmitter that's creating synaptic connections between different people. We're all cells
  in the organism. E is helping us to link up and form more dendrites. And our culture is
  finally starting to acknowledge the ability of an individual to create his own reality. What you
  end up with, what we all have in common, is common human sense.''
           The E-inspired philosophy borrows heavily from the scientific and mathematics
  theories of the past couple of decades. House kids talk about fractals, chaos, and
  morphogenetic fields in the same sentence as Deee-Lite's latest CD. Jody's  cultural
  neurotransmitter'' image refers back to James Lovelock's Gaia hypothesis, which is the now
  well-supported notion that planet Earth is itself a giant, biological organism. The planet is
  thought to maintain conditions for sustaining life through a complex series of feedbacks and
  iterations. A population of ocean microorganisms, for example, may regulate the weather by
  controlling how much moisture is released into the atmosphere. The more feedback loops
  Gaia has (in the form of living plants and animals), the more precisely "she'' can maintain the
  ecosystem.
           Evolution is seen more as a groping toward than a random series of natural selections.
  Gaia is becoming conscious. Radzik and others have inferred that human beings serve as
  Gaia's brain cells. Each human being is an individual neuron, but unaware of his connection
  to the global organism as a whole. Evolution, then, depends on humanity's ability to link up
  to one another and become a global consciousness.
           These revelations all occur to house kids like Jody under the influence of E. This is
  why they call the drug a  cultural enzyme.'' The Ecstasy helps them see how they're all
  connected. They accept themselves and one another at face value, delighted to make their
  acquaintance. Everyone exposed to E instantly links up to the Gaian neural net. As more
  people become connected, more feedback and iteration can occur, and the Gaian mind can
  become more fully conscious.
           Jody and Diana both believe that house culture and the Gaian mindset literally  infect''
  newcomers to the club like a virus. As Osmosis opens, Jody watches a crowd of uninitiated
  clubbers step out onto the dance floor, who, despite their extremely "straight'' dress, are
  having a pretty Ex-uberant time.
            This looks like a group of people that might be experimenting with Ecstasy for the
  first time. They're going to remember this night for the rest of their lives. This is going to
  change them. They are going to be better people now. They're infected. It's like an
  information virus. They take it with them into their lives. Look at them. They're dancing with
  each other as a group. Not so much with their own partners. They're all smiling. They are
  going to change as a result of their participation in house. Their worldview is going to
  change.''
           Indeed, the growing crowd does seem uncharacteristically gleeful for a Thursday-night
  dance club. Gone are the pickup lines, drunken businessmen, cokeheads, and cokewhores. The
  purposeful social machinations--getting laid, scoring drugs, or gaining status--seem to be
  overrun by the sheer drive toward bliss. Boys don't need to dance with their dates because
  there's no need for possessiveness or control. Everyone feels secure--even secure enough to
  dance without a partner in a group of strangers.
           Whether that carries into their daily life is another story. Certainly, a number of new
  cyberian  converts'' are made each evening. But the conversions are made passively, as the
  name of the club implies, through Osmosis. Unlike acid, which forces users to find ways to
  integrate their vision into working society, E leads them to believe that integration occurs in
  the same moment as the bliss. The transformation is a natural byproduct--a side effect of the
  cultural virus.
           As club regulars arrive, they wink knowingly at one another. Jody winks and nods at
  few, who gesture back coyly. The only information communicated, really, is  I am, are you?''
  The winkers are not so much the "in'' crowd as the fraternity of the converted. They're all part
  of what one T-shirt calls  The E Conspiracy.'' These are the carriers of the cultural virus. No
  need to say anything at all. The E and the music will take care of everything (wink, wink).
            The sixties went awry because they wanted a sweeping cultural change to go on
  overtly,'' explains Radzik, nodding to two girls he's sure he has seen before. They wink back.
  "And that didn't happen. What's different about house is that no one's trying to `spread the
  message.' It's more like, we're into it because we love it, but we're not out to convert people.
  'Groove is in the heart' [a Deee-Lite lyric]. We just want to expose people to it. People decide
  that they're into it because they respond to it on a heart level. I think the bullshit's going to
  come apart of its own accord.''
           So is this a dance floor filled with socially aware, fully realized designer beings?
  Certainly not. It's a dance floor filled with smart kids, sexy kids, not-so smart kids, and not-so
  sexy kids, but they do seem to share an understanding, in the body, of the timeless quality of
  bliss and how to achieve it through a combination of dance and E. Even the music, playing at
  precisely 120 beats per minute, the rate of the fetal heartbeat, draws one into a sense of
  timeless connection to the greater womb--Gaia. The lyrics all emphasize the sound  eee.''
  "Evereeebodeee's freee,'' drones one vocal, in pleeesing gleeeful breeezes, winding their way
  onto the extreeemely wide smiles of dancing boys and girls. It's just the E! Likewise, the way
  in which E infiltrates society is much less time-based and confrontational than was the case
  with acid. E infiltrates through the experience of bliss, so there's nothing to say or do about it.
  The  meta'' agenda here is to create a society with no agenda.
           As Jody screams over the din of the house music,  Fuck the agendas. We just have to
  manifest our culture. You have to trust your heart. That's what Jesus really said. And that's
  what E does. It shows people they have their own common sense. They realize, I don't need
  this!''
           Bruce Eisner shows up at about midnight, exploring the house scene and its
  relationship to Ecstasy for the second edition of his book Ecstasy: The MDMA Story. A
  veteran of the sixties and just a bit too old to fit in with this crowd, he almost sighs as he
  explains to E-nthusiastic clubbers how E's preservation of social skills and ego make it a
  much better social transformer than the psychedelics of his day.
            In the sixties, we were sure we were going to have this revolution that would change
  everything overnight. And it never came. We got the seventies instead.''
           A few girls laugh. They were born in the seventies. Bruce smiles slowly. He's got a
  dozen stoned kids hanging on his every word, when in fact he's trying to understand them.
            With E, you don't get so far out, like on acid, where you lose touch with the physical
  world. It allows you an easier time to bring the insights back in. Huxley talked a lot about the
  importance of integrating the mystical experience with the worldly experience. He had that
  one trip where he decided, `The clear light is an ice cube. What's important is love and work
  in the world.' And love and work in the world is what Ecstasy shows you. It's a model for
  enlightenment, and the challenge is bringing that into the real world.''
           So maybe revolution has become evolution as house culture awakens to the fact that
  there is method behind Gaia'a madness, and that Darwin wasn't completely right. Life
  naturally evolves toward greater self-awareness, and we don't need to push it anywhere. The
  universe is not a cold sea of indifference but the warm, living waters of an oversoul
  composed of waves of love--Gaia's morphogenetic fields. The mock self-assuredness of the
   me'' generation gives way to the inner wink-wink-say-no-more knowing of the E generation,
  as the sixties bell curve finally touches down, and ego fully reintegrates into a
  postpsychedelic culture.

           CHAPTER 7
           The Blast Furnace of Disillusion

           For those still intent on smashing the ego into oblivion and
  discovering the very edge of what it means to be sentient, DMT
  (dimethyltryptamine, and its cousin, 5-hydroxytryptamine) is the
  only answer. It is a naturally occurring hallucinogen that is
  usually smoked, although shamans snort it and some aggressive
  Western users inject it. It's effect is immediate--definitely
  within a minute, usually within seconds--and all-encompassing. It
  cannot even be described in terms of magnitude (one user says,
   It's like taking every LSD experience you've ever had and
  putting them on the head of a pin''), but makes more sense when
  thought of as a true, hyperdimensional shift. As Terence McKenna
  describes it:
            The experience that engulfs one's entire being as one slips
  beneath the surface of the DMT-ecstasy feels like the penetration
  of a membrane. The mind and the self literally unfold before
  one's eyes. There is a sense that one is made new, yet unchanged,
  as if one were made of gold and had just been recast in the
  furnace of one's birth. Breathing is normal, heartbeat steady,
  the mind clear and observing. But what of the world? What of
  incoming sensory data?
            Under the influence of DMT, the world becomes an Arabian
  labyrinth, a palace, a more than possible Martian jewel, vast
  with motifs that flood the gaping mind with complex and wordless
  awe. Color and the sense of a reality-unlocking secret nearby
  pervade the experience. There is a sense of other times, and of
  one's own infancy, and of wonder, wonder, and more wonder. It is
  an audience with the alien nuncio. In the midst of this
  experience, apparently at the end of human history, guarding
  gates that seem surely to open on the howling maelstrom of the
  unspeakable emptiness between the stars, is the Aeon.
            The Aeon, as Heraclitus presciently observed, is a child at
  play with colored balls. Many diminutive beings are present
  there--the tykes, the self-transforming machine elves of
  hyperspace. Are they the children destined to be father to the
  man? One has the impression of entering into an ecology of souls
  that lies beyond the portals of what we naively call death. I do
  not know. Are they the synesthetic embodiment of ourselves as the
  Other, or of the Other as ourselves? Are they the elves lost to
  us since the fading of the magic light of childhood? Here is a
  tremendum barely to be told, an epiphany beyond our wildest
  dreams. Here is the realm of that which is stranger than we can
  suppose. Here is the mystery, alive, unscathed, still as new for
  us as when our ancestors lived it fifteen thousand summers ago.
  The tryptamine entities offer the gift of new language; they sing
  in pearly voices that rain down as colored petals and flow
  through the air like hot metal to become toys and such gifts as
  gods would give their children. The sense of emotional connection
  is terrifying and intense. The Mysteries revealed are real and if
  ever fully told will leave no stone upon another in the small
  world we have gone so ill in.
            This is not the mecurial world of the UFO, to be invoked
  from lonely hilltops; this is not the siren song of lost Atlantis
  wailing through the trailer courts of crack-crazed America. DMT
  is not one of our irrational illusions. I believe that what we
  experience in the presence of DMT is real news. It is a nearby
  dimension--frightening, transformative, and beyond our powers to
  imagine, and yet to be explored in the usual way. We must send
  the fearless experts, whatever they may come to mean, to explore
  and to report on what they find.''
           DMT is the most hard-core cyberian drug experience for
  several reasons. The user  penetrates'' another dimension,
  experiences timelessness, and then enjoys nonverbal and nonlinear
  communication and connectedness. Even "mind'' and  self'' unfold,
  freeing the user to roam about this dimension unencumbered by
  physical, emotional, and mental barriers. This is a
  psychopharmacological virtual reality.
           DMT is metabolized almost as soon as it enters the system, a
  fact that, McKenna argues, indicates a long history of human
  co-evolution with its molecular structure and a well-developed
  morphogenetic field. He sees DMT and human beings as companions
  in the journey toward a hyperdimensional reality. Still, the
  intensity and severity of the DMT experience make any user aware
  that he has taken something foreign into his system, and that he
  may never be the same. Nearly everyone who smokes DMT reports
  hearing a high-pitched tone corresponding to what they believe is
  a  carrier wave'' of reality at that moment. The visual world
  begins to vibrate at the same frequency until everything breaks
  up into geometric patterns and crystalline twinkles. This is when
  the "machine elves'' show up, if they're going to. They look like
  little elves, and sometimes hold wands or crystals and seem to be
  dancing or operating some kind of light-and-glass machinery. The
  elves definitely have a good time, but by the time the idea to
  join and dance with the elves arises, they're gone and a
  different set of images parades by.
           Terence and his brother Dennis McKenna's experiences on DMT
  shape many of the cyberian conclusions about reality. They
  believe that DMT works by latching on to the DNA in a user's own
  cells. Traditionally, DNA is understood to be the carrier of
  genetic information in living things. It is thought to be in the
  shape of a double helix (two spirals) so that it can split up and
  replicate. The McKennas took this a little further both
  scientifically and philosophically by assuming that DNA works by
  resonating certain frequencies to their host cell and organism.
  They believe that when DMT connects with the molecule, the two
  strands of the double helix vibrate against each other like
  tuning forks, which is why the user hears a tone and also
  experiences such a radically different reality.
           Terence and Dennis went to the Amazon to conduct experiments
  on themselves and test these theories using the state-of-the-art
  organic tryptamines of the Jivaro Indian medicine men. Dennis
  heard the most tones, so he became the main subject, while
  Terence observed and speculated. The two young men succeeded in
  putting Dennis into a completely psychotic state for several
  weeks. But as Dennis freaked out, Terence sat on the other side
  of their tent making notes and having insights. What he realized
  in a sudden flash was that the structure of DNA resembles that of
  the ancient Chinese I Ching sequence. Further, their functions
  are the same.
           As a gene carrier, DNA is what links any being to the
  ancestors in his evolutionary past and the offspring in his
  evolutionary future. The double-helix structure of the molecule
  can be seen as a pair of metaphorical spiral staircases: one
  going down into history, the other up into the future. Its
  purpose is to compress linear time into these two active springs.
  (As Sheldrake would also later conclude, the DNA is what  sings''
  morphogenetic fields over time and space.) The I Ching is thought
  to work the same way, and uses a sixty-four-part structure almost
  identical to that of DNA to help people predict future events and
  understand their personal roles in the overall continuum of time
  and space. Finally, back in the United States, Terence and Dennis
  used computers to compute the I Ching as a huge fractal equation
  for all of human history. According to their fractal, called
  "Time Wave Zero,'' history and time as we know it will end in the
  year 2012. This date has also been linked with the Mayan Tzolkin
  calendar, which many believe also calls 2012 the end of linear
  time. It makes the notion of a simple, global renaissance pale by
  comparison.
           Many cyberians agree with Terence that end of history is
  fast approaching. When history is over, human experience will
  feel like, you guessed it: a DMT trip. Experimentation with
  tryptamines, then, is preparation for the coming hyperdimensional
  shift into a timeless, nonpersonalized reality. It helps
  cyberians discriminate between what is linear, temporary and
  arbitrary, and what is truly hyperdimensional. This isn't an easy
  task.

           Downloading Infinity
           Just as the most earth-shattering information off the
  computer net is useless without a computer capable of downloading
  it into a form that a user can understand, the DMT experience
  provides nothing to a user who can't similarly download some
  essence of timeless hyperspace into a form he can understand in
  linear reality. However amazing and blissful the DMT euphoria may
  be, coming down is much trickier than with any other
  hallucinogen. It's no wonder, though. DMT brings one into a new
  dimension--a dimension where the restrictions of time and self
  don't exist--so stepping back into frictional, cause-and-effect
  reality must be a letdown.
           Most cyberian users do their DMT in pairs or small groups,
  so that they may help one another come down more easily and
  document as much of every experience as possible. In Oakland, an
  entire household cooperative called Horizon is dedicated to
  fostering good DMT trips. Several nights a week, the dozen or so
  residents sit in a circle on the living room floor and take DMT
  in sequence. As one tripper returns to earth, the next takes hold
  the pipe and launches himself.
           Dan, whom most consider the head of the house, is a
  psychology student at Berkeley whose doctoral thesis is on shared
  states of consciousness. He leads the evenings and judges whether
  to intervene when someone is in great physical discomfort or
  freaking out too heavily. Tonight, thanks to a connection made by
  one of the residents over his computer bulletin board, a new
  batch of  5 MAO'' DMT has arrived, a close relative of DMT but
  even more powerfully mind-bending effects. Dan is aware that
  he'll have to watch extra-carefully for disasters tonight--his
  well-traveled math professor has warned him, "On 5 MAO, you begin
  to see the words `brain damage' literally printed out in front of
  your eyes.''
           The first two adventurers log fairly typical experiences.
  One girl curls up into a ball, but emerges understanding how the
  nature of reality is holographic.  Each particle of reality
  reflects, in a dim way, the whole picture. It doesn't matter who
  you are or where you are. Everything that ever happened or ever
  will happen is available to everyone and everything right now.''
           The next boy, Armand, who just returned from a three-month
  visionquest to South America, has been taking acid every day this
  week in preparation for tonight's ceremony. He remarks how this
  circle ceremony is exactly the same as the way he took ayahuasca
  and ibogaine (organic psychedelics) with a shaman in the Amazon.
  Then he lights his pipe and almost immediately falls back onto a
  pile of pillows. He writhes around for several minutes with his
  eyes rolled back, then rises, announcing that he's been gone for
  three days. He met an entire race of forest creatures, and they
  needed his help. As he describes the place where he's been, what
  the people look like, how he's eaten with them and even made love
  with one of them, another girl in the circle suddenly perks up.
            Hey! That's the story I've been writing!''
           Dan establishes that the boy hasn't read the girl's story;
  then, with techniques he has developed in shared-states
  psychology, he helps the two relate their stories to each other.
  Armand has, indeed, been living in Sabrina's fantasy story. He
  decides to go back to help his new interdimensional friends.
           Still stoned, Armand rolls back his eyes and he's gone. He
  spends about ten more minutes moving around on his back. When he
  rises again, he explains that in the five minutes he was absent
  from the other dimension, several weeks went by and the crisis
  was averted without him. Armand can't bring himself to feel happy
  about this. He feels that his need to come back and tell his
  experience to the rest of the circle deprived him of his chance
  to save the forest creatures.
            But they were saved anyway,'' Dan reminds him. "It's only
  your ego getting in the way now.''
           Armand shrugs. Dan doesn't want to let him reenter like
  this, because the boy might be depressed for weeks.
            Think of it this way,'' he says, putting a comforting hand
  on Armand's shoulder, "maybe what you and Sabrina did out here,
  recounting the story and verifying the reality of the forest
  people, is what actually saved them.''
           Jonathan, whose main interest is making music for other
  people to listen to while they're on acid, breaks decorum by
  taking the pipe and lighting it before Dan and Armand are quite
  finished. He had a bad day in the recording studio and wants to
  make up for it with a good DMT trip. Now.
           But as soon as he inhales the DMT smoke, his expression
  changes to one of fear--like the look on a young kid after the
  safety bar slams down on a roller coaster. He's stuck on this
  ride. Bizarre visions that Jonathan knows he won't remember whiz
  by. He can see the other people in the room, but he can also see
  past them, through them, around them. He can see their
  experiences in the lines of their faces, then the lines become
  his whole reality. They point everywhere. The walls of the room
  are gone.  This is cool,'' he thinks. "I can take it.'' Then he
  gasps in terror,  Who thinks it's cool?''
           The flip side of Jonathan's euphoria is that he doesn't know
  who he is.
            Oh fuck! Oh fuck!'' Jonathan screams.
           Sabrina moves to touch him, but Dan holds her back.  Let him
  go,'' the leader warns, "he's got to get through it.''
           Just then Andy, a musician who lives downstairs, barges in.
   Fuck! This new sampler just erased my entire drum machine's
  memory! That's all my samples! All my patterns! Weeks ... months
  of work!'' Dan quickly gets Andy out, but the synchronicity is
  not lost on the members of the circle.
            Jonathan, are you okay?'' Dan asks gently. The tripper
  stares up at him from the floor. "Jonathan?''
           Jonathan suddenly sits up.  I'm your creation, aren't I?''
            What do you mean?''
            You made me, didn't you? I'm only here when you're on DMT.
  Otherwise I don't exist, do I?'' Jonathan stares cynically at his
  creator. "And you gave me this drug now, because it was time for
  me to know, right?''
           Sabrina is worried. She's been attracted to the boy for some
  time and would hate to lose him now.  Jonathan?'' she says,
  putting her hand on his back.
           Jonathan lurches forward as if he's been stabbed. He
  breathes heavily, holding his head in his hands, crying intensely
  and then suddenly stopping.
           Hours later, after everyone else has their chance to try the
  new drug, Jonathan explains what happened to him when Sabrina
  touched his back.  I had forgotten who I was. I had no identity
  other than being Dan's creation. Then, all of a sudden I heard my
  name--Jonathan. And I remembered my last name, and my mom, and I
  went, `Wait a minute.' It was as if all the fragments of my life
  had been blown apart and I was sticking them back in my body. I
  was eagerly grabbing the information; I wanted this illusion of
  my life. I was eagerly pasting it back on me. I was willingly
  accepting this illusion.''
           Sabrina feeds Jonathan chocolate chip cookies in the kitchen
  as life at Horizon hums back to normal. Dan watches Jonathan out
  of the corner of his eye.
            There's still this conversation going on in my head
  saying--'We're sorry you had to find out this way,''' Jonathan
  says.
            You still think you're a DMT creation of Dan's?'' Sabrina
  asks.
            No. Jonathan is just a role I'm playing! It's as if the
  whole search of life is not to obtain some kind of knowledge, but
  trying to remember what you lost at birth. 'We're sorry you had
  to find out this way. Such a shock to you. But now you know ...
  you're not Jonathan.'''
           Sabrina frowns. She was hoping that the cyberian truth
  wouldn't be so depressing.
           Jonathan reads her instantly and takes her hand.  It was a
  good experience, Sabrina, don't you see? Whatever God is, we're
  all one thing. We're all part of the same thing. We've got no
  identity of our own. 5 MAO DMT is like when you die. Life is like
  this dream, and when you die you go, `Oh wow! It was so real!'
  And then discovering that higher level--it's not like `Oh my god
  I'm that higher self?' It's more like discovering `I'm not that
  back there. I thought I was Jonathan--how silly!'''
           Dan smiles and quietly moves out of the room. The download
  has been successful.

           Straight and Stoned
           It's hard to know whether these people are touching the next
  reality or simply frying their brains. Transformation, no doubt,
  is occurring in either case. But no matter how much permanent
  damage may be taking place, there is substantial evidence that
  these voyagers are experiencing something at least as revelatory
  as in any other mystical tradition. The growing numbers of
  normal-seeming Americans who are enjoying DMT on a regular basis
  attests, at least, to the fact that even the most extremely
  disorienting DMT adventures need not hamper one's ability to lead
  a  productive'' life.
           World sharing and discovery of parallel realities fills the
  DMT afternoons of  Gracie and Zarkov,'' she a published
  anthropologist, he an established and successful investment
  analyst. Sex swingers in the 1970s, they became psychedelic
  voyagers in the 1980s and self-published their findings in Notes
  from Underground: A Gracie and Zarkov Reader out of their East
  Bay home.
           A cross between an opium den and a sex chamber, their
  bedroom takes up at least half of their house. While most
  people's parties end up in the kitchen, Gracie and Zarkov's end
  up here in the bedroom, which is equipped with an elaborate
  lighting system hidden behind translucent sheets on the walls and
  in the ceiling panels, a remote control sound system, and several
  cabinets filled with straps, studs, and belly-dancing gear.
           Their writings on psychedelics are a detailed and
  well-thought-out cross between the Physician's Desk Reference and
  a wine-tasting guide; in describing the drug 2CB they point out
  details such as  there is a long, low-level tail to the trip.''
  They've become regular Mondo 2000 contributors, avid heavy-metal
  fans, and frequent DMT travelers. They spend their free hours
  experimenting with new types of psychedelics and new combinations
  of old ones. Gracie occasionally manifests the spirit of a female
  goddess, most often Kali, and the two indulge in hyperhedonism on
  an order unimaginable by others in their professional
  fields--hence the pseudonyms. But Zarkov's practical, rationalist
  Wall Street sensibilities shine through his storytelling about
  psychedelics. To Zarkov, it's all a question of hardware and
  software.
            Tryptamines are a real phenomenon. If you take a high dose
  of tryptamines you see certain things. I am a believer that you
  are not a blank slate when you're born. You're a long complicated
  product of genetic engineering by the Goddess, under all sorts of
  selection criteria. And there's a hell of a lot of hardware and
  wetware, so that DMT's not going to change everybody, or
  everybody positively. That has to do with how you're wired up,
  and how you're raised. Now, my experiences have been extremely
  positive, but several of my closest friends are dead as a result
  of psychedelic drugs. If you're not up to handling heavy
  equipment, DMT is a very dangerous, very powerful hallucinogen.
  It's extremely strong.''
           Gracie and Zarkov can be considered designer beings. They
  use their DMT experiences to consciously recreate their
  identities in their professional worlds.
            Gracie and I have developed the ability to write some
  software to become significantly different people. That is a big
  advantage in terms of being able to run our lives.'' They
  sometimes like to think of themselves as anthropologists from
  another dimension, merely observing the interactions and concerns
  of human beings.
           Zarkov makes practical use out of the sublime DMT state to
  redesign the personality he uses in real life. He enjoys his DMT
  experience, then downloads it in order to devise new business
  strategies or even new sexual techniques--but he does not take
  any of it too seriously. Zarkov remains convinced that our
  reality is not making a wholesale leap out of history. His views
  sharply contrast those of his good friend Terence McKenna.
            I don't buy Terence's whole package. I just say that right
  out. On the other hand, Terence is on to a lot of very important
  things. Does that mean that the world's going to come to an end
  in 2012? Does that mean that there's going to be a major
  bifurcation? I don't see it that way. A drug is a tool, like a
  microscope, a telescope, or a radio. Is it some godlike
  metaphysical entity? Where I part company with Terence is where
  he talks about the drug as a metaphysical entity which looks,
  smells, tastes, and acts like God. I don't believe in God.''
           Terence attributes Zarkov's obstinacy to an inability to
  translate the experience of the infinite, egoless reality into a
  model that can jive with his experience of daily, straight life.
  Zarkov is great at downloading useful information, but, still
  attached to his personality, he is not equipped to deal with the
  most crushing nonpersonal cyberian conclusions. It's a question
  of his ability to download threatening material.
            Zarkov is terrified of psilocybin, and a fairly ego-bound
  person. He is forceful, opinionated, and it never enters his mind
  that he might not be entirely 100 percent correct. The couple of
  times that he's tried to take mushrooms it's just been too rough
  for him, because of the dissolving of the ego and surrender. This
  is the issue for most males and most dominator types--is how can
  you fling yourself into the blast furnace of disillusion?''
           The point here is not to pit Zarkov and McKenna against each
  other, but to distinguish the specific qualities of the cyberian
  psychedelic experience from other sorts of psychedelic
  experiences. What makes a vision qualify for the renaissance is
  that it is an experience of greater mystical dimensionality,
  which can then be translated down, at least in part, to the
  three-dimensional realm. One must retain an inkling of the
  infinite--an intimation of immortality. As Terence argues:
            You have to download it [the DMT experience] into some kind
  of model, and I don't know why I'm so able to do that. It may be
  because of a bad upbringing. Because really there is nothing new
  about this. This is what lurks behind Kabbalism and Catholic
  hermeneutics. If you talk to the village priest, that's bullshit;
  but if you talk to the theologians of the Jesuit order, they will
  tell you God will enter history. History is the shock wave of
  eschatology--the fall of all these dimensional models. This is
  the secret that lies behind religion, but religion has been
  subverted for millenia as a tool of social control through the
  notion of morality. Morality has nothing to do with it. It isn't
  good people who go to heaven. It's smart people who go to
  heaven.''

           CHAPTER 8
           1234567: All Smart People Go to Heaven

           Earth Girl--a beautiful if slightly otherworldly
  twenty-year-old from Los Angeles--is at Mr. Floppy's Firm and
  Floppy house party in Oakland, explaining the effects of Psuper
  Cybertonic to several young girls who have traveled from the
  suburbs to get a taste of the house scene. Adorning her Smart Bar
  (a Peter Max version of Lucy's psychiatrist's booth) are several
  posters of mushrooms, spaceships, and loose quotes from The
  Starseed Transmissions:
            As this new awareness increasingly filters into everyday
  levels of human function, and as more and more individual human
  cells become aware of what is taking place, the change will
  accelerate exponentially. Eventually, the psychic pressure
  exerted by a critical mass of humanity will reach levels that are
  sufficient to tip the scales. At that moment, the rest of
  humanity will experience the instantaneous transformation of a
  proportion you cannot now conceive.''
           Earth Girl and her traveling Smart Bar offer two brain
  nutrient mixtures: the Cybertonic and a stimulant drink called
  Energy Elicksure, made from ephedra (an herb related to the
  active ingredient in Sudafed, the cold medicine that keeps one
  from getting drowsy) and a few amino acid uppers. Her advice to
  the high-schoolers is heartfelt but somewhat underinformed. She
  relies heavily on the fact that these herbs are  100 percent
  safe, used for centuries by ancient cultures, and make you feel
  really good.'' The girls all buy the Cybertonic for $3 a glass
  and chug it down. "Light up and live,'' Earth Girl calls after
  the kids as they return to the dance floor.
           A punkish boy stumbles up to the bar at about 4:00 a.m. His
  girlfriend wants to dance till dawn but the LSD he took at three
  that afternoon has sucked about as much in adrenaline as it
  offered in insight. Earth Girl sells him a large cup of tangy
  Energy Elicksure, and soon he's back under the strobe lights,
  pulsing with new life.
           It is the kind of scene that would horrify parents. What the
  hell's going on?
           Earth Girl isn't really selling drugs; she's selling
  nutrients. Drugs are patented medications that enhance brain
  function; nutrients are nonpatented substances that the body uses
  more like food to do the same thing, usually less invasively but
  also a bit less effectively. They include substances like the
  amino acid L-pryoglutamate, the herb Gingko biloba, niacin,
  lecithin, and certain vitamins. Earth Girl's brews are slightly
  altered versions of prepackaged nutrient mixes available at
  health food stores or through multilevel marketers. These mixes
  bear the names of Durk Pearson and Sandy Shaw, whose book Life
  Extension first publicized the existence of smart chemicals and
  the notion of nutrient-enhanced  designer beings'' back in the
  1970s.
           Smart drugs (with names like vasopressin--a snorted
  spray--hydergine and piracetam) are generally unavailable in this
  country. Depending on the legal weather, these drugs can be
  purchased through the mail from pharmaceutical companies overseas
  because of a loophole demanded by AIDS patients who wanted access
  to drugs not approved for use in the United States. (For more
  information, see Dean and Morgenthaler, Smart Drugs and
  Nutrients.) Smart drugs fall between the cracks of America's
  ability to comprehend the uses of medication, which is why we
  have such a cloudy understanding of their abilities and their
  categorization.
           Most cyberians understand the science by now. Acetylcholine
  is one of the chemicals that allow for transmission of
  information at the nerve synapses. As we get older, our supply of
  acetylcholine decreases. While we can't just eat acetylcholine to
  increase the supply in the brain, we can take its precursors,
  such as choline, as well as chemicals that tend to increase our
  own production of acetylcholine by the cholinergic system. Some
  of these chemicals are now called  nootropics'' (noos, "mind'' +
  tropein,  to turn''--that is, "acting on the mind''), the new
  class of drugs that provide cognitive enhancement with no
  toxicity.
           The most widely used, over-the-counter smart nutrients are
  mixtures of several forms of choline along with a few of the
  enzymes and co-enzymes that turn them into acetylcholine. Earth
  Girl's Cybertonic is a combination of choline, acetylcholine
  precursors, and co-factors. Their effect is noticeable over time
  but not very dramatic. The sudden increase in popularity and
  marketing visibility of these nutrients is due to the fact that
  other, much more potent smart substances have arrived in Cyberia.
  It is a case of fame by association.
           The pyrrolidone derivatives are the smart substances
  deserving the most attention. In an unknown way, they improve the
  functioning of the cholinergic system. They increase memory,
  boost intelligence, and enhance certain kinds of learning. They
  were originally used for diseases of old age such as Alzheimer's
  and senility. The most widely distributed one in Europe is a
  geriatric medication called piracetam, which is unavailable in
  the United States. (Users here purchase it directly from European
  distributors through the mail.) It is a fast-acting,
  easy-to-notice cognitive enhancer. Walter Kirn, a novelist and
  smart drugs user (whom we'll meet later), describes piracetam's
  effect as  going through life wearing a miner's lamp with a beam
  of intelligence.'' Nearly everyone who takes it experiences
  greater ability to conceptualize complex problems and to retain
  information.
           Users' reactions to the drugs differ, and all have their
  preferred combinations and dosages. It's quite common to see a
  bottle of vasopressin on a computer terminal, next to a bar of
  chocolate or a pack of cigarettes. A particularly dense passage
  of text to understand or a complex series of steps to write into
  a program? A blast of vasopressin and everything gets clear in
  less than a minute. Going to have a difficult day filled with
  interviews? Probably better off with piracetam or pyroglutamate
  in a few doses spread out over the course of the day--that added
  articulateness and recall will come in handy. And, of course,
  don't forget the daily dose of hydergine until the end of the
  semester. Jet lag still a problem? Maybe some L-tyrosine (an
  amino acid) to wake up this morning instead of coffee--it works
  as well, without the jitters or the stress to the adrenal system.
  Smart drugs even help psychedelics users come down off difficult
  trips.
           Smart drugs don't get cyberians high or stoned, but they do
  seem to help them cope with complex computer problems,
  ego-bending philosophical or spiritual inquiry, odd hours, a
  highly pressurized work environment, or a creativity lapse. The
  most common perception among users is that they have gained the
  ability to deal with more than one or two parameters of a problem
  at the same time. A computer programmer, for example, gains the
  ability to track three or four different interdependent functions
  through a series of program commands rather than only one. Smart
  drugs give some writers the ability to keep half-a-dozen plot
  points in mind at once. Psychedelics users report the ability to
  download more of the information and realizations of a trip when
  they augment the coming-down period with smart drugs.
           A typical smart drug user receives his supplies from
  laboratories in Europe, then creates his own regimen based on
  self-experimentation.  Personal neurochemical adjustment,'' as
  users call it, is designer consciousness. Earth Girl's
  distributor, Lila Mellow-Whipkit, a large, bald, hedonistic smart
  drugs enthusiast, loves explaining how this neurochemical
  self-modulation fits in to the new paradigm. He often sits behind
  Earth Girl's Smart Bar sharing his wealth of data and insight
  with newcomers.
            Personal neurochemical adjustment--the equivalent is
  personal paradigm and belief adjustment. And there's a basic
  presupposition stolen from cybernetics that's used in NLP
  [neurolinguistic programming]: the organism with the most
  requisite behavior--the broadest variety of requisite
  behavior--will always control any situation.''
           To Lila, smart drugs, NLP, and cybernetics are all basically
  the same thing: programming.
            In other words, if two people interact and they're trying
  to get something done, the one who has the most variety in
  behavior is the one who will be in charge and decide where it's
  gonna go. It's an excellent operating presupposition. It works
  most of the time, because that person's more able to compromise
  and come up with ideas, they're less stuck. Think about children
  who are getting a good Christian education right now. Where are
  those people gonna be in the future? They're gonna be what Hunter
  S. Thompson called `the doomed.' They are the doomed. They have
  one belief system; they have one basic operating strategy, which
  is the avoidance of pleasure. That's about it in Christianity as
  far as your real life. You get to kneel and pray to this dead
  guy.''
           What Lila argues is twofold. First, smart drugs and
  nutrients open up new neural pathways, allow for new thoughts and
  more flexibility in conceptualizing. Those who take smart drugs
  can understand more patterns and survive better. Second, and more
  important, the implicit argument he makes is that the idea of
  smart drugs and the willingness to experiment with them are
  themselves heralds of the new paradigm. Not only is a smart drugs
  user more equipped to deal with the increasingly complex reality
  matrix; a person willing to take smart drugs is already coping
  better. He has taken the first step toward becoming a designer
  being.

           The Readiness Is All
           Downloading the massive information wave emanating from the
  end of time is no easy task. Sure, a stockbroker can use smart
  drugs to help himself draw broader conclusions about certain
  market data, but cyberians have always known that the real
  destiny of these chemicals is to foster the processing of the
  inconceivable.
           Mark Heley had just graduated Cambridge when he first found
  smart drugs. An experienced psychedelic explorer, Heley already
  believed that the earth is heading toward a great bifurcation
  point. As a would-be usher of the final paradigm, he knew what
  was required of him: a hierarchical leap in his mind's ability to
  identify, process, store, and articulate the complexities of
  eschatological acceleration. Mark was already smart--very
  smart--but he'd need to be even smarter to face the challenges
  ahead. He knew that smart drugs were going to play a major role
  in the formation of Cyberia, and he knew he was going to be a
  part of it.
           At that time Earth Girl, who hadn't yet abandoned her given
  name, Neysa, was visiting England. Her mother was a New Age
  extremist, and Neysa, age eighteen, had left the West Coast to
  get away from what she saw as trivial and fake spirituality. She
  wasn't going back until she knew had something to fill the
  vacuum.
           As a writer for England's ID, Heley exploited his Cambridge
  philosophy education to become an articulate launcher of cultural
  viruses. In articles and lectures on topics ranging from
  permaculture farming techniques to technoshamanism, Heley defined
  the ways and memes of cyberian culture in London. He was DJing
  for a house club and running a  brain gym'' (brain machine rental
  store), and in the process he gathered a wide following for a
  twenty-four-year-old. Neysa, for the time being, was just hanging
  out. When they met, they knew it would be forever.
           In many ways, Heley and Neysa are opposites. He's an
  intellectual who grounds every psychedelic revelation into a
  plan. He's all business, and even his most far-reaching DMT
  experiences mean nothing to him if he can't process them into
  concrete realizations about the nature of reality. If those
  realizations are to be worth anything, he must also quickly
  determine how to communicate them to others through articles,
  chemicals, club events, or cultural viruses. Heley is a mind. So
  much so, that his body, often neglected through aggressive
  chemical use and lack of sleep, revolts in the form of Chronic
  Fatigue Syndrome, which incapacitates him completely for weeks or
  even months at a time.
           Neysa lives through her body almost exclusively. She can
  feel what she calls spiritual  weather,'' evaluate people at a
  glance, and predict events in the weeks ahead entirely through
  her body. She is incapable of articulating her experience through
  words, but has developed her own "language of heart,'' which
  takes the form of a smile, a touch, an embrace, or even sex.
  Wherever she goes, a cluster of admirers forms around her looking
  for the security that her carefree yet self-assured manner offers
  them. With the help of Heley and his cyberian epiphanies, Neysa
  was able to embrace the New Age ideas of her mother in a new,
  cyberian context. Then she was complete: Earth Girl was born.
           Where Heley valued smart drugs for their mental effects,
  Earth Girl saw them as a physical preparation for the coming age.
  They both knew that smart drugs and the cyberian designer minds
  that the chemicals fostered needed to be broadcast to a wider
  audience. America was ripe and ready. A few books on the
  substances had come out in the United States, but popular, club
  culture had no idea what was going on. Together, then, they
  decided to put smart drugs and cyber culture on the map.
           After severing ties with his partners at the Mind Gym in
  London, Mark Heley came back to the Bay Area with Neysa and a new
  idea: Smart Bars. They could distribute the drugs as healthy
  fruit drinks over the counter right next to the dance floor.
  Mark's media savvy and pharmaceutical experience could develop
  the idea into a workable concept. Neysa's personality and flair
  made her the perfect barperson and iconic representation of new,
  designer being. Their mission was clear.
           In San Francisco, Heley was introduced to Diana, a Berkeley
  dropout who, with her friend Preston, was running Toon Town, an
  underground roving house event for kids fed up with haughty dance
  hall atmospheres. Heley's multidimensional language and strong
  ideas soon earned him Diana as his new girlfriend, as well as a
  position as one of the coordinators of Toon Town. Heley's
  presence quickly manifested as an infusion of cyber-culture
  viruses. Rooms were set aside for brain machines, virtual reality
  demonstrations, sales of books and tapes, and the infamous Smart
  Bar. While Preston would later resist Heley's metabrainstorm, for
  the time being it made Toon Town the highest profile house
  gathering in town. That, coupled with Diana's gentle pleading and
  positive attitude, kept competition between the two men in check.
           Heley, who by now had inherited and updated Ken Kesey's role
  as charismatic visionary of the San Francisco psychedelic
  underground, invited the press and public to sample the Smart Bar
  and other attractions at the  cyber disco'' party. While he tells
  only the facts to the press, "Smart drugs enhance
  neurofunctioning legally and safely,'' he shares the real secret
  of his success with anyone who thinks to ask.
            My theory is that all that's happening is really the same
  thing. There are cultural viruses which are actually no more than
  elaborate placebos to draw people in. They're not the actual
  things that are happening. For example, smart drugs and virtual
  reality, these are two of my favorite cultural viruses because
  they really hit wide and hard. Virtual reality comes from the
  heart of a society which is really wired in to technology; it's a
  powerful cultural virus for people to interface with a computer
  in a harmonious way. And yet, if you try to experience it, you're
  sadly disappointed. Or you take a smart drug and even after
  designing an intelligent program, you realize that you've had all
  this inside you in the first place. People think they're going to
  get evolved using smart drugs, when actually you've got to be
  evolved to want to use them in the first place.''
           But Earth Girl shares a different story. Her enthusiasm for
  smart drugs and her newfound fame are irresistible. She puts her
  hair up in a Bardot-meets-Diller dredlocked beehive, and wears
  Day-Glo silk robes. She offers her take on the smart drug virus
  to the crowds who have gathered.
            For me they're really good `cause I do enjoy getting high,
  as everyone does. I love altered states--they're fun. But I can't
  do the `body degeneration trip' anymore, especially the mental
  one. Pot turns me into a moron. And a lot of these other kids are
  doing so many drugs in one night that they're depleting
  themselves of vitamins and minerals that these drinks put back.
  Will they feel more love and communication ability from the
  Psuper Cybertonic? Probably not. But at least they're going to be
  maintaining a balance. They're tripping forever. They don't eat
  for days. So I say, `Okay, here, have some of this, this is all
  of the daily whatever you need. It's cheap, and it's actually,
  really, really, really, really good for you so just like get into
  it.'''
           Mark gets pretty annoyed as Earth Girl babbles on to the
  press. He knows her words are heartfelt, but they're also
  mindless and dangerous. Soon, Earth Girl is more of a phenomenon
  than the smart drinks themselves. She's gathered a posse of
  young, mostly gay or sexually nondescript hangers-on whom she
  calls the Foxy Seven. To anyone uninvolved in the scene, Earth
  Girl begins to look more and more like a space cadet--or, in even
  the best light, a new version of the stereotypical San Francisco
   fag hag.'' The control she begins to exhibit over her seven
  assistant bartenders is absolute. She is their mother and
  spiritual guide. She holds out the promise of glory and
  adventure, and it's all in the form of an elaborate theater/comic
  book/cosmic fantasy.
           Earth Girl shares her new vision of the Smart Bar mission
  with her squadron as they set up her portable booth.
            We're doing this because what we really are is, writers and
  performers. This is the perfect way to get in. We're going to
  make our own comic book. We can keep launching all of our stuff.
  That's why we all have to dress up. We're the Foxy Seven--Earth
  Girl, Galactic Greg, Dynama, Greenfire. We get to play. Play and
  serve ''
           Earth Girl takes on the tone of a restaurant manager
  briefing her new waiters, but in the language of a Course in
  Miracles instructor on local cable access.  When people are
  talking to you and asking questions, they're looking at you like
  you're an authority, so you conceive thought. And the stuff that
  we put up--the pictures of mushrooms, quotes from The Starseed
  Transmissions--it will help you keep on suggesting all this stuff
  hypnotically and subliminally. I mean, everyone needs a little
  awareness kick, as far as I'm concerned.''
           Heley begins to feel it is Earth Girl who needs the
  awareness kick. First, she has started bringing the Smart Bar,
  which Toon Town paid for, to other clubs. Heley has been working
  a carefully controlled culturo-viral experiment--now it is
   out.'' Second, the kind of indiscriminate, overflowing
  enthusiasm she exhibits clouds many of the issues that Heley is
  attempting to clarify. She's even been on national television
  news saying, "Smart drugs are really really really really really
  really really really really really good!''
           But things get even worse when Rolling Stone shows up to do
  a piece on smart drugs. Of course, Earth Girl is the center of
  the interview:  Alcohol, cigarettes, coffee--work culture is drug
  culture,'' she explains to their reporter. "With smart drugs,
  there's no hangover, you're not depressed, you have a better
  memory. Instead of getting fucked up and making a fool of
  yourself, you're more in touch.''
           Heley is incensed by her blanket statements, which
  counteract months of his machinations. He broods in a back room
  with the contempt of spurned lover.  Alcohol is out there. Its
  dangers are well known. It's promoted by a massive machine. She's
  running up against something which she can never ever hope to
  defeat. What are they going to do? Stop selling alcohol? No
  fucking way. It just has to be played out. What you've got to do
  is move the ground. You don't attack the monster. You infect him,
  like a virus. Neysa's attitude is almost like a sixties' `left'
  thing; it's like, `attack the monster.' But if you do that, you
  become the monster. You're playing to spectacle. What we should
  do is simply infect the monster and let it destroy itself. By
  activating a media virus. And a media virus isn't a media attack,
  it's something which exposes things internally.''
           This conflict made for a tense week in Cyberia, as Earth
  Girl explains:  Honestly, the best way to tell on a reflection
  level is the weather, as I'm sure you know. And if you just check
  the weather out for the past three days it's just like ... it's
  still ... we're coming out, we're trying to come out of it.''
           It seemed to be a week in which cyberians were learning that
  somewhere else, someone else was doing exactly the same thing
  they were. Someone else was writing a book about cyber culture.
  Someone else was mixing a new house tune. Someone else was
  creating a club. Someone else was doing a Smart Bar. In addition,
  it had been raining for four days, and nearly everyone was
  fighting the same cold. No one was fully sick, but everyone felt
  under the weather.
           Sitting with Earth Girl in a Thai restaurant on Haight
  Street, I take some of the herbal formulas that Lila
  Mellow-Whipkit has given me for my sniffles. Earth Girl explains
  to me how everything fits together. In spite of her
  generalizations, Earth Girl is a sensitive,  spiritually mature''
  young woman. It would be a mistake to let her cosmic jargon
  obscure her quite perceptive observations on human nature in the
  trenches of Cyberia:
            The weirdness of this weekend is that everyone's
  discovering all these parallel things that are going on and
  everyone's reeling from the fear of `do it first.' But this is
  just the realization of a universal mind! Of course everyone's
  doing it all at the same time. It's all part of the same thing!
  Everyone's fighting a cold, and feels like they've got a cold,
  but ... it's not breaking through ... it's a slightly physical
  thing, but it's much more psychological because in this time all
  the fear can get in and all these negative thoughts and all this
  stuff can get in, and it is getting in. It did get in ... but now
  I feel today we're coming out of it. We've still got a lot of
  shit we've got to work out personally, like, group-wise.''
           To Earth Girl and her followers, the current friction is
  really a morphogenetic stress. Many people are having the same
  ideas at the same times because they are all connected
  morphogenetically. The sickness and fear results from the
  inability to break the fiction of individuality. But in the cyber
  culture world, the denizens must realize that they are all
  connected. Their commitment to the metatransformation of humanity
  has put them all into the same  weather system.'' They must be
  content with never "owning'' an idea. There is no room for pride
  or credit.
           But Earth Girl also seems to realize that her final
  allegiance is to herself and the Foxy Seven. Survival and
  ambition--however rationalized--still take precedence. By the
  time the Rolling Stone piece goes to press, Earth Girl has gone
  off to Big Heart City, another club in town, which gives her
  their entire basement (which was the location of Tim Leary's
  reception last month) to create a smart drugs lounge. There, she
  will be queen bee, and will never again have to put up with Heley
  or his mild-mannered political arrogance. Her Smart Lounge will
  just  light up and live.''
           Heley, meanwhile, partners with Chris, an electrical
  engineering student and smart nutrients chemist whose knowledge
  of neurochemistry is as vast as Earth Girl's knowledge of
  spiritual weather.
           It stops raining Friday afternoon, and Chris, Heley,
  Preston, and Diana convene at 650 Howard Street (a club that has
  become the temporary home of Toon Town) to eat the free hors'
  d'oeuvres that the daytime bar gives out during happy hour.
  Having reviewed the Rolling Stone article, they now discuss
  strategies to keep their new and improved Smart Bar sans Earth
  Girl, called the Nutrient Cafe, on the cutting edge of
  neuro-enhancement. Mark gets on one of his articulate impassioned
  riffs about the smart drugs virus, as the others drink beer and
  nod. Not that they haven't heard all this before, but nodding
  generally keeps Mark from getting too worked up and pissed off.
  Heley's main regret is that the Smart Bar, which was supposed to
  be an outlet for true information about good drugs and bad drug
  laws, turned into a media joke.
            It's a war on information. If you're not capable of
  fighting the wrong information then you're not capable of
  fighting the machine. The point is, that if we manage to combine
  the subtlety of good information with the bludgeon of its media
  impact, we'd have had a tool against the war on drugs. What do we
  have at the moment? Petty hype for a bunch of multilevel
  marketing people who want to scam a few fucking dollars out of
  something that doesn't do what they say it does.
            What could have happened is that we could have gotten to a
  level where we could have argued the case for the complete
  restructuring of the drug patenting laws just on their own
  internal logic. Piracetam is not available in the U.S., not
  because of any toxicity, or any side effects, but because it's
  not patented. Because the company that invented it didn't patent
  it. At the time, it just wasn't thought of as commercially
  viable. The psychotropic effects of piracetam were discovered
  years later. Also, there's no FDA approval procedure for a
  nootropic drug. It has to be for Alzheimer's, or it has to be for
  treating strokes.''
           Heley's disgust is well founded. Today, most smart drugs are
  not available in the United States even to victims of geriatric
  disease. In order for a drug to get FDA approval, a
  pharmaceutical company must spend millions of dollars on tests.
  It's worth it to these companies to do the tests only if they
  know they will have a patent on the medication; with piracetam,
  the companies know they cannot get a patent. So, instead, they
  race to develop substances similar to piracetam and then patent
  those. Meanwhile, only the underground knows of piracetam's
  existence, and it's in the pharmaceutical companies' best
  interests to keep it that way. The FDA obliges, and most doctors
  who know of the drug do not buck the system or risk liability by
  ordering unapproved substances from overseas.
           In even more ludicrous cases, chemicals and nutrients like
  DHEA (not legal in the United States) and L-pyroglutamate (which
  is available at any good health store) have been studied by
  pharmaceutical companies and proven to enhance cognitive skills
  in humans. But the companies intentionally conceal these studies
  and instead attempt to develop variants of these chemicals that
  can be patented and sold more profitably. Some of these
  substances have even been shown to be effective in treating AIDS,
  but, again, since the drugs are not patentable, the studies done
  on them are suppressed. In one case, a scientist has been issued
  a court order not to reveal the results of his discoveries about
  DHEA. Heley believes that smart drugs, as a cultural virus, will
  expose how the American health-care business may be our nation's
  most serious health threat:
            Smart drugs is a good way of burrowing in there. The
  argumentation that surrounds smart drugs, the web of the cultural
  virus, is just a worm designed to eat into those regulatory
  bodies and explode them by turning the mirror back on themselves.
  If we can create a cogent argument we can show up their
  structural inadequacies. The war on drugs, for example, being
  this blanket war on drugs. You can advertise cigarettes and
  alcohol and there are all these horrible over-the-counter drugs
  that you can buy; painkillers in this country are pretty fucking
  dubious to say the least. But the thing that can't be said in
  American culture, because of that massive media attack, is that
  some drugs are good for you in some ways.
            What I object to is the smart drug argument being
  completely obscured. Now the FDA has a counteraction. Their
  counterattack has been to close the loophole which allows the
  importation of smart drugs. And that is the only rational piece
  of legislature in the entire cannon of American drug laws. And
  that wasn't a loophole established by the smart drugs movement;
  it was established by Act Up, and by AIDS activist organizations
  over a long period of time with sustained political pressure of
  an absolutely enormous magnitude. All the FDA is waiting for one
  public excuse for closing this, and it's gone.''
           Diana rises to get more food. Heley realizes he's
  grandstanding a bit, and justifies himself.  I admit that we made
  a mistake with this thing. It got out of hand. What we're doing
  now is we're actually trying to put this right. Doing this
  Nutrient Cafe: really straightforward. We're not hyping, we're
  not going do a media virus about it, but we'll provide a really
  good product within a certain milieu, and lots of information
  about it. And if we completely stay within the laws as they exist
  at the moment, it'll just do the fucking job without all of the
  bullocks.''
           Diana returns with some chicken wings and joins in the
  conversation.  That bar never even evolved. When we started it
  the whole idea was that Mark and Neysa [Earth Girl] would create
  these products. They knew that Durk and Sandy products were shit
  anyway. That's never happened. ...''
           Mark defends:  Well it's not just that they're shit; they're
  old. It's told and tired.''
            The only thing that's evolved down in that basement [Earth
  Girl's new Smart Lounge],'' Diana continues with candor, "is that
  there's more decorations. And there's more flash and there's more
  superstars. And that's not the point. There's no books down
  there, there's no information, there's no pamphlets, there's no
  nothing, and the people that designed it didn't know shit about
  it. Not that I do, but I'm not selling the stuff.''
           Mark interrupts:  I'm certainly not washing my hands of it,
  because we're all partly responsible; we instituted a lot of the
  processes that lead to this thing. But I find myself radically
  disagreeing with the way she's doing it. It's not her, it's not
  even the way that she's approaching it. It's the way that she's
  allowing it to go. It's a group thing. It's not Neysa, the owners
  of Big Heart City, Rolling Stone, or Lila Mellow-Whipkit. It's
  basically what all of them want out of it. This is a propagation
  of an immediate product over something which is an informational
  thing. How many people have ever fucking taken smart drugs since
  we started this? That's a measure of its failure. The people that
  fucking do the Smart Bar don't even use them.''
           He stares off into space. He knows his ego is probably as
  responsible for his upset as the political vulnerability of Earth
  Girl's glamour image.
            It's a matter of fine balance. I really believe that if it
  had gone other ways, that FDA loophole wouldn't even be in
  question. I think we'll still manage to keep it open, maybe we
  have to do some repair work. It should never ever have been this
  way. It's just my stupidity to allow it to happen.''
           Maybe he should have taken more smart drugs.

           CYBERIA PART 3
           Technoshamanism: The Transition Team

           CHAPTER 9
           Slipping Out of History

           Much more than arenas for drug activism, Toon Town and other
   house'' events are Cyberia's spiritual conventions. House is
  more than a dance craze or cultural sensation. House is cyberian
  religion. But the priests and priestesses who hope to usher in
  the age of Cyberia have problems of their own.
           We're at an early Toon Town--the night Rolling Stone came to
  write about Earth Girl and the Smart Bar. It's their first party
  since one fateful night three weeks ago when their giant,
  outdoor, illegal rave got crashed by the cops and they lost
  thousands of dollars. Preston is still a little pissed at Heley
  over that mishap. The English newcomer got too ambitious, and now
  Preston and Diana's baby, Toon Town, is in serious debt. They may
  never recover, and all Heley can think about are his damn
  cultural viruses. This used to be a dance club!
           Heley's in no mood for arguments now. It's 11:00 p.m. Earth
  Girl hasn't shown up with her bar--correction: with Toon Town's
  bar. She isn't picking up her phone. The laser is malfunctioning.
  It's still early, but it's already clear that either the owners
  of this venue or the hired doorpeople are stealing money. A
  Rolling Stone reporter is on his way to write about the Smart
  Bar, which is nowhere to be found. R.U. Sirius and Jas Morgan,
  the editors of Mondo 2000 magazine, arrive with about forty
  friends whom they'd like added to the guest list. Tonight is
  supposed to be a party for the new issue, but, on entering the
  club, R.U. Sirius announces that the real release party will
  happen in a few weeks at Toon Town's competitor Big Heart City.
  Tonight is  just a party'' that Mondo is co-sponsoring. News to
  Heley. News to Preston. News to Diana.
           Bryan Hughes, the virtual reality guide, is setting up a VR
  demo on a balcony above the dance floor. Along with his gear he's
  brought a guest list of several hundred names. Cap'n Crunch,
  notorious reformed hacker and the original phone phreaque, and
  his assistant are trying to hook up his Video Toaster, but the
  projector isn't working. The place is buzzing, but Heley is not.
  Perched on a balcony overlooking the dance floor, he looks away
  from the confusion, takes off his glasses, and pinches the bridge
  of his nose. He's angry. Chris--the future nutrient king--mixes
  Heley a special concoction of pyroglutamate to take the edge off
  the apparent conflux of crises.
           Diana and Preston are running around with wires and
  paperwork, arguing about the limits of the building's voltage.
  They perform much more actual physical business than Heley does,
  but they know, even begrudgingly, that he's engaged in an equally
  important preparation, so they give him all the space he needs.
  Heley is the technoshaman. He is the high priest for this
  cybermass, and he must make an accurate forecast of the spiritual
  weather before it begins. He is guiding the entire movement
  through a dangerous storm. But instead of using the stars for
  navigation, he must read the events of the week, the status of
  key cultural viruses, the psychological states of his
  crewmembers, and the tone and texture of his own psychedelic
  visionquests. Tonight, most of Heley's calculations and
  intuitions indicate doom. He brought cyber house to San Francisco
  and was willing to man the helm, but now it's getting out of
  control.
            I brought the house thing to Mondo, I did their article,
  and I introduced them to it.'' Their disloyalty, Heley feels, has
  undermined his efforts to bring real, hard-core, spiritual,
  consciousness-raising cyber-influenced house to America.
  "Sometimes I just feel like there's only fifteen of us really
  doing this. There's Fraser Clark in England, who does Evolution
  magazine, there's me, there's Nick from Anarchic Adjustment, Jody
  Radzik, Deee-Lite. I don't mean that we're creating it, but we
  are painting the signs. We're indicating the direction.'' Heley
  looks down at the confusion of people, machinery, and wires on
  the dance floor and sighs.  God knows what direction this is
  pointing in.''
           It was about three weeks ago that things began to get messy.
  Heley, Preston, and Diana had arranged a huge  rave''--a party
  where thousands take E and dance to house, usually outside,
  overnight, and illegally--at an abandoned warehouse and yard. A
  club competing for the same business on Saturday night found
  their map point (a small hand-out circulated through the
  underground community indicating where the party was to be held)
  and notified the police, who were more than willing to shut it
  down. Heley recounts the bust with the conviction of a modern-day
  Joan of Arc.
            They arrived and they only saw people having a good time.
  People having a party. There's no rational argument they can make
  against us. They smell it. They smell it and they understand.''
           Heley swigs down the rest of his pyroglutamate and soon
  appears to have gained a new clarity and, along with it, a new
  reason to fight on.  This is not a countermovement. It is the
  shape of the thing that will replace them. But it will be
  painless for them. It's not a thing to be frightened of. If
  you're frightened of acceptance, yes, be afraid because this
  thing is a reintegration. The trouble is that it just dissolves
  the old lies--all the things you just know are untrue. We're not
  living that life anymore. You can only live the old lies when the
  rest of the paraphernalia is in place. Really, house just
  destroys that. It's not a reactionary thing.''
           Let's leave Toon Town for a moment to get a look at the
  history of this thing called  house.'' Most Americans say it
  began in Chicago, where DJs at smaller, private parties and
  membership-only clubs (particularly one called The Warehouse)
  began aggressively mixing records, adding their own electronic
  percussion and sampling tracks, making music that--like the
  home-made vinaigrette at an Italian restaurant--was called
  "house.'' The fast disco and hip-hop---influenced recordings
  would sample pieces of music that were called  bites'' so (others
  spell it "bytes,'' to indicate that these are digital samples
  that can be measured in terms of RAM size). Especially evocative
  bites were called  acid bites.'' Thus, music of the house, made
  up of these acid bites, became known as "acid house.''
           When this sound got to England, it was reinterpreted, along
  with its name. Folklore has it that industrial (hard, fast,
  high-tech, and psychedelic) music superstar Genesis P. Orridge
  was in a record store when he saw a bin of disks labeled  acid,''
  which he figured was psychedelic music--tunes to play while on
  LSD. He and his cohorts added their own hallucinogenic flavor to
  the beats and samples, and British acid house was born.
            When I heard acid house music would be playing, I figured
  for sure they meant it was a psychedelic dance club--music to
  take acid to,'' explains Lyle, an ex-punker from Brixton who has
  followed the house scene since its beginnings in the suburbs of
  London. "It began on an island, Ibetha, off the coast of Spain.
  Everyone goes there on holiday, does Ecstasy, and stays up all
  night. We got back to England and decided we didn't want to give
  it up and started raving on the weekends.''
           Lyle's explanation is as good as any for how raves got
  started. These Woodstock-like fests begin on a Friday evening and
  carry on through Sunday afternoon. Dancing is nonstop. They
  became most popular in the late 1980s, when thousands of cars
  could be seen on any weekend heading toward whichever
  suburb--Stratford, Brighton--was hosting the party. Police began
  cracking down on them in 1990 or so, but then they went legit by
  renting out permitted club space. News of raves eventually
  rebounded to the United States, where the original house clubs
  began to incorporate the British hallucinogenic style and
  substances. San Francisco, where psychedelics are still the most
  popular, was most receptive to the new movement, which is why
  Heley and other English ravers wound up there.
           As Heley suggests, there's more to raves and house than
  meets the eye. Coming to an understanding of the house phenomenon
  requires a working knowledge of the new technology, science, and
  drugs that shape Cyberia, as well as an awareness of the new
  spiritual dimension (or perhaps archaic spiritual revival)
  arising out them. Just as the new, quantum sciences and chaos
  mathematics developed out of the inability of materialist models
  to effectively map our reality, house is meant as a final
  reaction to the failings of a work ethic---based,
  overindustrialized culture.
           The ravers see themselves and the creation of their
  subculture as part of the overall fractal equation for the
  postmodern experience. One of the principles of chaos math, for
  example, is phase-locking, which is what allows the various cells
  of an organism to work harmoniously or causes a group of women
  living together to synchronize their menstrual cycles.
  Phase-locking brings the participants--be they atoms, cells, or
  human beings--into linked cycles that promote the creation of a
  single, interdependent organism where feedback and iteration can
  take place immediately and effectively. A phase-locked group
  begins to take on the look of a fractal equation, where each tiny
  part reflects the nature and shape of the larger ones.
           Members of rave culture phase-locked by changing their
  circadian rhythms. They self-consciously changed their basic
  relationship to the planet's movements by sleeping during the day
  and partying all night. As Heley says in defiance:  It's in the
  face of the network that tells you seven to eight-thirty is prime
  time. You sleep during prime time. You share the same place
  physically as that society, but you're actually moving into a
  different dimension by shifting through the hours. It's an
  opportunity to break out from all the dualistic things.''
           Of course, sleeping days and partying nights is just as
  dualistic as working days and sleeping nights, but the point here
  is that the  dualistic things'' considered important by
  mainstream culture are not hard realities, and they are certainly
  not the "best'' realities. Ravers were able to create a
  subculture different from the work-a-day society in which they
  had felt so helpless. They used to be the victims of a top-down
  hierarchy. As the poor workers to a mean boss or the powerless
  kids to a domineering father or even the working class to a rigid
  monarchy, they were just numbers in an old-style linear math
  equation. Now, phase-locked as part of a living, breathing
  fractal equation, they feel more directly involved in the
  creation of reality.
            When you move away from a massive guilt trip in which there
  is a direct hierarchy, you suddenly find that it doesn't matter a
  fuck what your boss or the authorities think of you. You're
  creating yourself moment by moment in an environment that is
  created by people who are like-minded. It's a liberation, and
  it's completely in the face of twentieth-century society.''
           The ultimate phase-locking occurs in the dance itself, where
  thousands of these  like-minded'' young people play out house
  culture's tribal ceremony. The dance links everyone together in a
  synchronous moment. They're on the same drugs, in the same
  circadian rhythm, dancing to the same 120-beat-per-minute
  soundtrack. They are fully synchronized. It's at these moments
  that the new reality is spontaneously developed.
            The dance empowers you. It reintegrates you. And then you
  can start again. It's an ancient, spiritual thing. It's where we
  have always communicated to each other on the fullest level.
  Instead of being in this extremely cerebral,
  narrow-bandwidth-television society, people learn instead to
  communicate with their bodies. They don't need to say anything.
  There is just a bond with everyone around them. A love, an
  openness. If you look at a society as repressed as England, you
  see how much impact that can have.''
           The various forms of social repression in England, along
  with its own deeply rooted pagan history, made it the most
  fertile soil in which house could grow. As Heley shares:  I felt
  it was slipping out of history. That this was an alternative
  history.''
           House became massive in England. News of raves was always
  spread precariously by word of mouth or tiny flyers, but somehow
  everyone who needed to know what was happening and where, found
  out. Either one knew what was happening or one didn't. It was as
  simple as that. By the end of the 1980s, house was everywhere in
  the United Kingdom, but it had never seen the light of day. Tens
  of thousands of kids were partying every weekend. Mainstream
  culture was not even aware of their existence. By the time the
  tabloids caught on and published their headlines proclaiming the
  arrival of house, the ravers had realized they'd gone off the map
  altogether.

           Off the Map and into the Counterculture
           Today, the English house scene still defines the pulse for
  other house-infected cities. Whether through the brain-drain of
  emigrees like Heley or the exportation of London-mixed dance
  tracks, Great Britain still holds the most coherently articulated
  expression of the house ethic. While there's less technology,
  fewer gays, and fewer smart chemicals at London clubs, there's a
  much clearer sense of house's role as a countercultural agent.
           Some argue that this is because London's morphogenetic field
  of counterculture is more developed than America's. London's
  pagan cultures have endured centuries of repression and
  distillation. Their phase-locking was probably achieved somewhere
  in the twelfth century. Symbols and even personalities from
  ancient pagan times still live in London house.
           One such pagan hero is Fraser Clark, a self-proclaimed
  psychedelic warrior from the 1960s who began Encyclopaedia
  Psychedelica magazine, which has since mutated into London house
  culture's `zine Evolution. At his London flat, which he shares
  with two or three students half his age, the long-haired Welshman
  rolls some sort of cigarette and explains to me what's happening.
  From the British perspective, this is a historical battle for
  religious freedom.
            A kid grows up in a Christian culture and thinks he's
  probably the only one questioning these ideas. When he comes to
  house,'' the English are found of using the word alone like that,
  as if it's a religion, "he suddenly realizes he's got a whole
  alternative history. He might get into UFOs or whatever there
  is--drugs, witches, it's all in there.''
           And all quite accessible. To participate in this experience
  of resonance, each participant must feel like part of the source
  of the event. Where a traditional Christian ritual is dominated
  by a priest who dictates the ceremony to a crowd of followers,
  pagan rituals are free-for-alls created by a group of equals. For
  house events to provide the same kinds of experiences, they had
  to abandon even traditional rock and roll concert ethos, which
  pedestals a particular artist and falls into the duality of
  audience and performer, observer and object. The house scene
  liberates the dancers into total participation. Fraser, whose new
  club UFO opens tonight, explains the advantages of a no-star
  system:
            Nobody is that much better than the next guy that he needs
  a whole stage and twenty thousand people fillin' up a stadium to
  see him. Nobody's that much better than the audience. We don't
  need that and people don't want it anymore. A lot of the music
  you'll hear tonight is never gonna be on a record. Kids just mix
  it the week before and play it that one night.''
           So the house movement is determined to have no stars. It is
   in the face'' of a recording industry that needs egos and
  idolatry in order to survive. It depends, instead, on a community
  in resonance. The fractal equation must be kept in balance. If
  one star were to rise above the crowd, the spontaneous feedback
  creating the fractal would be obliterated. The kids don't want to
  dance even facing their partners, much less a stage. Everyone in
  the room must become "one.'' This means no performers, no
  audience, no leaders, no egos. For the fractal rule of
  self-similarity to hold, this also means that every house club
  must share in the cooperative spirit of all clubs. Even a club
  must resist the temptation to become a  star.'' Every club and
  every rave must establish itself as part of one community, or
  what Fraser calls "the posse.''
            It looks sort of like a tribe, but a tribe is somehow
  geographically separate from the main culture.'' Fraser finishes
  his cigarette and feeds his dog some leftover Indian food from
  dinner. "A posse is very definitely an urban thing. It's just a
  group of people, sharing technology, sharing all the raves and
  music as an organization. We even call them `posses putting on
  raves.' I really don't think there's such a thing as personal
  illumination anymore. Either everybody gets it or nobody gets it.
  I really think that's the truth.''
           UFO, a collective effort of Fraser's posse, opens in an
  abandoned set of train tunnels at Camden Lock market. This
  English party is not at all like a San Francisco or even a New
  York club. It is an indoor version of the old-style massive
  outdoor raves. The clothing is reminiscent of a Dead show, but
  maybe slightly less grungy. Batik drawstring pants, jerseys with
  fractal patches, love beads, dredlocks, yin-yang T-shirts, and
  colorful ski caps abound. In the first tunnel, kids sit in small
  clusters on the dirt floor, smoking hash out of Turkish metal
  pipes, sharing freshly squeezed orange juice, and shouting above
  the din of the house music. In one corner, sharply contrasting
  the medieval attire, ancient stone, and general filth, are a set
  of brain machines for rent. In the second tunnel, dozens of kids
  dance to the throbbing house beat. Even though we're in a
  dungeon, there's nothing  down'' about the dancing. With every
  one of the 120 beats per minute, the dancers articulate another
  optimistic pulse. Up up up up. The hands explode upward again and
  again and again. No one dances sexy or cool. They just pulse with
  the rhythm, smile, and make eye contact with their friends. No
  need for partners or even groups. This is a free-for-all.
           A cluster of young men are hovering near the turntables with
  the nervous head-nodding and note-taking of streetcorner bookies.
  They are the DJs, who are each scheduled to spin records for
  several hours until the party breaks up at dawn. Tonight's music
  will be mostly hard-core, techno-acid---style house, but there
  are many house genres to choose from. There's  bleep,'' which
  samples from the sounds of the earliest Pong games to extremely
  high-tech telephone connection and modem signals. New York house,
  or "garage'' sound, is more bluesy and the most soulful; it uses
  many piano samples and depends on mostly black female singers.
  There's also  headstrong'' house, for the hardest of headbangers;
  "techno,'' from Detroit;  dub,'' coined from Gibson's Neuromancer
  for Reggae-influenced house; and "new beat,'' from Northern
  Europe. Less intense versions of house include  deep'' house,
  with more space on the top layers and a generally airier sound,
  and the least throbbing kind, and "ambient'' house, which has no
  real rhythm at all but simply fills the space with breathy
  textures of sound. Of course, any or all of these styles may be
  combined into a single song or mix, along with samples of
  anything else: Native American  whoops,'' tribal chanting,
  evangelists shouting, or even a state trooper calling a mother to
  inform her "your son is dead.''
           The DJs consider themselves the technoshamans of the
  evening. Their object is to bring the participants into a
  technoshamanic trance, much in the way ancient shamans brought
  members of their tribes into similar states of consciousness. A
  DJ named Marcus speaks for the group:
            There's a sequence. You build people up, you take `em back
  down. It can be brilliant. Some DJs will get people tweaking into
  a real animal thing, and others might get into this smooth flow
  where everyone gets into an equilibrium with each other. But the
  goal is to hit that magical experience that everyone will talk
  about afterwards. Between 120 beats a minute and these sounds
  that the human ear has never heard before, you put them to music
  and it appeals to some primal level of consciousness.''
           If it didn't, house would never had made it across the
  Atlantic to America, where it could manifest not only on a primal
  level but a marketing one.

           CHAPTER 10
           Making the Golden Rule Trendy

           Building on the foundations of shamanism in the English
  house scene, Americans in San Francisco focus on the techno side.
  While the English rave has a quality of medievalism, tribal
  energy, and Old World paganism, the American cyber disco is the
  most modern mutation of bliss induction, and uses whatever means
  necessary to bring people into the fractal pattern.
           As Jody Radzik explains:  In a really good house experience,
  you want to create something like the Electric Kool-Aid Acid
  Test. You're trying to create an environment where people can get
  outside of themselves. There gets to be a certain point in the
  night where people just cut loose. The party just reaches a kind
  of critical mass. A synergy of shared consciousness occurs and
  boom. You'll know it. It'll have a certain sparkle to it.''
  Rising above the muted grit and gristle of the British pagans,
  American technojunkies sparkle and buzz to the same throbbing
  beat.
           Rather than abandoning the television aesthetic and
  discouraging the urge to be  hip,'' club promoters use hipness as
  bait. Jody Radzik, who designs house clothing when he's not
  promoting the club Osmosis, believes that as house gets on MTV,
  "a whole new culture will be created. This will be a result of it
  being trendy. At the bottom line, that's what makes things run:
  narcissism. Trendiness. I'm always trying to be the trendiest I
  can be. It's my job. I do design. People get into this because
  it's a hip new thing. Then maybe they have an opening and get
  exposed to new ideas. But the fuel that's going to generate the
  growth of this culture is going to be trendiness and hipness.
  We're using the cultural marketing thing against itself. They
  consume the culture, and get transformed. House makes the Golden
  Rule trendy. That's why I'm trying to create the trendiest
  sportswear company in the world.''
           For Radzik, marketing is the perfect tool for
  transformation. Rather than discard the system that has dominated
  until now, the system is used to destroy itself. The machinery of
  the industrial culture--be it technology, economics, or even the
  more subtle underlying psychological principles and social
  mechanisms--is turned against itself for its own good. Just as
  the earth uses its own systems of feedback and iteration to
  maintain a viable biosphere, house culture exploits the positive
  feedback loops of marketing and data sharing to further human
  consciousness. Radzik explains his take on the Gaia hypothesis
  and McKenna's prediction about the year 2012:
            This bifurcation we're coming up to, this shift, will be
  the awakening of the planet's awareness. That's the shared belief
  of the raver camp in the scene. House is the vehicle for
  disseminating that culture to the rest of the planet.''
           And how does house conduct this dissemination? By imparting
  a direct experience of the infinite. In the dance is the eternal
  bliss moment. The social, audio, and visual sampling of
  innumerable cultures and times compresses the history and future
  of civilization into a single moment, when anything seems
  possible. The discontinuous musical and visual sampling trains
  the dancers to cope with a discontinuous reality. This is a
  lesson in coping with nonlinear experience--a test run in
  Cyberia. A tour of Radzik's clothing studio makes this amply
  clear. His design arsenal is made up of the illustrations from an
  eclectic set of texts: Decorative Art of India, with pictures of
  Indian rugs woven into patterns reminiscent of fractals;
  Molecular Cell Biology, with atomic diagrams and electron
  microscopy of cells and organic molecules; The Turbulent Mirror:
  An Illustrated Guide to Chaos Theory and the Science of
  Wholeness, with fractals and mathematical diagrams; and Yantra:
  The Tantric Symbol of Cosmic Unity, a collection of hieroglyphics
  and graffiti-like ancient scribblings. Radzik composes his
  designs by computer scanning images from books like these and
  then recombining them. With a keen eye for the similarities of
  these images, Radzik creates visually what house does musically:
  the discontinuous sampling of the symbology of bliss over time.
  The images' similarities give a feeling of comfort and
  metacontinuity.
           Radzik leafs through the pages of his books, scanning images
  for his next promotional flier.  The arcane and future groove in
  the now. It's like this fantastic coincidence. House culture is a
  meeting point for all these different things. Music, finally, is
  the universal language of love. The nightclub people are the ones
  who help manifest it into popular culture. What I do is creative
  anthropology. I observe what's happening in the house culture,
  and market it back at those people.''
           It's important to realize that this seemingly mercenary
  attitude is not inconsistent with house philosophy--in fact, it's
  not considered mercenary at all. Marketing is merely one of the
  feedback loops that can promote the house philosophy back into
  itself, and amplify the experience. It does not suck from the
  system, it adds to it. Everything relates to house in a
  self-conscious or  meta'' way. House music is not just music, but
  samples of music recombined into a kind of meta-music.
           House is merely a construction--a framework--like language
  or any other shell. Once something is  in the house,'' it has
  been incorporated into the fractal pattern of metaconsciousness,
  and is a subject of and contributor to the greater schematic. It
  has become a part of the self-similar universe--one with the
  galactic dance. That's why the mechanisms for change in house
  might be "in your face,'' but they are almost never
  confrontational. With no dualities, there's nothing to confront.
   House, like punk, is an anarchic, rebellious movement,'' admits
  Radzik "but it isn't a violent or negative one. If the planet's a
  living organism, then it doesn't make sense to fuck with each
  other.''
           Nick Phillip, twenty-two, a recent emigre from Britain and
  now the designer for Anarchic Adjustment clothing, is one of
  Radzik's best friends and conspirators. He agrees wholeheartedly
  that participants in house are within a construct that allows for
  global change.
            The kids now are not going to turn on, tune in, drop out.
  They're going to drop in. They're going to infiltrate society and
  change things from within. They're going to use business, music,
  or whatever they can to change people. What we're doing speaks
  for itself. People who are involved in the scene are creating
  this stuff for themselves.''

           Finally Going Mental
           Nick has arrived at Toon Town tonight with a supply of his
  most popular jerseys to be sold at the club's small shop, and he
  senses that the crowd needs an infusion of life. Heley has moved
  down from the balcony and is making suggestions to Buck, the
  rookie DJ who will play until 2:00 a.m., when Jno, the
  technoshaman extraordinaire, takes over. Nick makes his way to
  the dance floor like a prizefighter taking the ring, and his
  pugilistic fury is more reminiscent of punk slamdancing than
  blissful house explosions. It's called  going mental'' and it
  looks pretty intense, but his enthusiasm is contagious and others
  are either encouraged enough to join in or frightened off the
  dance floor altogether. Apparently, part of the reason for the
  evening's discontinuity is that the venue's previous event, a
  birthday party for a yuppie named Norman, had not been let out
  before Toon Town began. Diana and Preston have urged Buck to play
  the most brutal house music he can find in the hopes of scaring
  these people away.
           Many house regulars have retreated to a  brain machine
  lounge,'' where they smoke and chat like members of a bridge
  club. The room has been set aside for David, a distributor of the
  "light and sound'' devices, to demonstrate the new technology to
  house kids and maybe make a few sales. The machines consist of a
  set of goggles and headphones.
            No, it's not virtual reality,'' David says, probably for
  the hundredth time, to a newcomer to the room. "It's for
  relaxation and it can get you high.'' The goggles flash lights
  and the headphones beep sounds at exact frequencies, coaxing the
  brain into particular wave patterns. Ultimately, the brain
  machines can put the user into the brain state of an advanced
  meditator.
           While the kids play with the machines, David is more
  interested in explaining to an attractive young woman who is
  waiting for a brain machine, an article he hopes to write for
  Magickal Blend magazine about the physics of David Bohm.
            It's all about discontinuity. Things that look separate in
  our reality, the explicate order, are all linked together in what
  Bohm says is the implicate order.''
           David grabs a pencil and draws a picture on the back of his
  hand to make his point.  If two positrons shoot out of an atom at
  the same time, and you shove one, the other will move, too.''
            How does it know to move? ESP?'' asks the girl.
            No. It happens at the same exact time.''
           A couple of other kids perk up to hear the explanation.
   That's because on the implicate order, the positrons are still
  linked together.''
           David is interrupted by a fourteen-year-old boy who seems to
  have a better handle on the idea.  Bohm used the analogy of a
  goldfish and two TVs. If you put two cameras on a single
  goldfish, and connected them to two TVs, you might think these
  were pictures of two different fish. But when one fish moves, the
  other will move at exactly the same time. It's not because
  they're connected. It's because they're the same fish!''
            Right,'' David chimes in, eager to get credit for his
  knowledge before the girl disappears under the goggles. "The real
  goldfish in the bowl is the implicate order. The monitors--the
  way we see and experience it--is the explicate order.''
           The young boy rolls his eyes. Clearly, David doesn't
  understand the implications of all this.  Kind of, only, man. The
  implicate order is timeless truth. It's the way things are. The
  explicate order is the way they manifest for us in time and three
  dimensions.''
           David gives in to the child's brilliance.  Do you take smart
  drugs, or what?''
           In another private room, actually a kind of DJ lounge, Jody
  Radzik, a DJ named Pete, and a more flamboyant crowd who call
  themselves  personal friends of the DJs'' smoke pot and talk
  about similar issues. This is all very heady for a house club.
  The center of attention is a state-of-the-art transvestite
  calling "her''self Gregory, who is trying to understand the
  merits of trendiness in house culture.
           Radzik takes a stab at a simple response:  House makes the
  Golden Rule trendy. It makes spirituality trendy.''
            But is trendiness good?'' Gregory asks, her eyes shifting
  in that tweaking-on-psychedelics-paranoid way.
            The culture is just pushing a pseudopod into a new
  direction and that's a trend.'' Radzik says, using the biological
  metaphor to reassure her. "The ideas have a life of their own.
  They have an existence outside the human beings. The human beings
  receive the ideas, and that manifests them.''
            That's the implicate order being downloading into the
  explicate order!'' The girl from the brain machine room has a
  near religious experience in relating the two conversations. "We
  were talking about the same thing in there!'' She beams.  Two
  conversations. Distinct on the explicate order, linked on the
  implicate order. I get it now!''
           Pete, the DJ, seems a little uncomfortable when the
  conversation gets too far into science. Sounding as brainy as he
  can, he tries to ground everything back to music.  The ecstasy
  comes through the music. The different polyrhythmic elements and
  the bass. It's technoshamanism.
           Gregory kisses Pete's hands as if she's recognized the
  messiah.  You're our spiritual leader, aren't you!''
            Well, spiritual leader entails a lot of responsibility and
  I don't think I want to take that on.''
            Nobody does,'' Radzik says, once again, trying to bring it
  all together. It's the unspoken rule here that if everyone's
  point of view can be integrated into the same picture, it will
  all be okay. "Nobody wants to be a spiritual leader. 'Cause
  everyone's got the access to the E-xperience. Everyone can create
  their own situation in the social context. House lets all those
  different experiences get on and synergize.''
           Gregory's eyes widen. She slowly rises, her arms
  outstretched, her head falling back.  With E, at 120 cycles a
  second through our heart, we're dancing. We must dance!''
           Radzik's been overpowered.  Well, the E's not responsible,
  but ...''
           Gregory might be on the verge of a bad trip. She whips her
  head to face Radzik directly.  It'll literally bust our spines,
  won't it?''
           Radzik tries to regain control of the previously quiet
  gathering.  That's a lie! Propaganda.''
           But Gregory doesn't seem to mind her suspicions about
  permanent neurological damage. She clenches her fists together as
  if to hold back an orgasm.  The peak threshold is bliss, is E, is
  now. We've condensed it down. It's powerpacked. It's now. We all,
  man and woman, we come together and dance. All our technology.
  We've heard of the side effects. E diminishes a vital chemical in
  our bodies every time we take it. The chemical is the essence of
  life. This is a gift which cannot be replaced. We're taking this
  fluid and spending it. The E is undermining our very existence. I
  feel a little bit of my life force being spent each time. It's
  bliss. You're dancing it. E gathers all your life's bliss at one
  time. If the world were supposed to end, we'd come together, take
  E, and dance!''
           Gregory's allusion to a recent study linking MDMA to spinal
  fluid reduction in mammals, coupled with her oversimplified
  E-xuberance for the dance, gets everyone a little uncomfortable.
  Is this the transformed being we've been working to create?
  Luckily, the moment is interrupted by a young visual artist and
  video wizard who just happens to be distributing an MAO inhibitor
  called Syrian Rue. Radzik introduces me as,  Don't worry, he's
  cool,'' which garners me four of the capsules. I put them in my
  pocket and thank the boy, but he's already busy rigging a
  projector to show a film loop on a wall near the dance floor.
  It's a ten-second cycle of two boys fighting over a microscope. I
  ask Radzik about the pills I've been given.
            It's called Syrian Rue. Mark Heley will be able to tell you
  a lot more about it. It has to be taken with other psychedelics.
  It has a synergistic effect. It's made from a bark.'' Not enough
  information to merit sampling. I leave it in my pocket and work
  my way back out into the club. I search for the periphery so that
  I may observe but not participate ... fully. Leaning against a
  noncommittal wall near the edge of the club is Bob, an oriental
  computer programmer from Oakland whom I met last week at Mr.
  Floppy's, where he operated the camera for some television
  interviews and got bitten by the house bug. He continues a
  conversation we had been having there, as if there were no break
  in continuity:
            Thought is a distraction of the moment. Whenever we're in a
  space we're processing information. In our reality, we're
  bombarded with information. So in Reichian terms, we put this
  armor on. You know the song, `I Wanna Be Sedated'? I think a lot
  of people are anesthetized by their surroundings. It takes some
  really piercing hard information to break that. Like piercing
  your cheeks. If you get Zen, you've got to let go, and let it all
  come in. But if you let it all in, you go crazy. But if you let
  it come in without processing it, without calling it good or bad
  ... people who label things bad have got a lot of heaviness. Go
  Zen about it. There is no black or white, then you can let
  everything in.''
           I give him one of my capsules of Syrian Rue and move on.

           Engineering the Synchronization Beam
           Our evening at Toon Town is getting into full swing. Most of
  Norman's birthday partiers are gone, and several hundred more
  hard-core house people have crowded onto the dance floor. Buck,
  the novice DJ, is spinning well, and steering the energy toward
  deeper, techno-acid house. Nick, the rave pugilist, is on a small
  stage pumping his fists into the air, and the laser is finally
  functioning.
           Meanwhile, on a balcony, Bryan Hughes, the cyberspace guide,
  leads a young man through his first virtual reality experience.
  Cap'n'Crunch uses one of his cameras to capture an image of the
  boy in his VR goggles. Another of Crunch's video leads comes
  straight from the virtual reality machine. He uses his Video
  Toaster to combine the two images and then projects a composite
  video picture onto a giant screen above the dance floor. The
  resulting image is one of the boy actually appearing to move
  through the virtual reality space he is unfolding in the
  computer. Superimposed on that picture are further video images
  of people on the dance floor watching the giant projection.
  Gregory notices me staring at the self-referential computer-video
  infinity.  Works kind of like a fractal, doesn't it?'' I have to
  agree.
           But Bruce Eisner, MDMA expert, who stares at the same video
  depiction of virtual reality, shakes his head. He is amused but
  unconvinced.  Maybe one day the mystical vision will be realized
  in some kind of neurological link-up or a virtual reality.
  Technology does have a great promise. It could become seamless,
  so that what we think of today as magic will eventually be done
  by technology, and eventually we won't even see the technology. A
  neo-Garden of Eden made possible by technology. But the main rub
  is human nature. That's where I have a problem with the virtual
  reality people. I was at the Whole Life Expo, and Timothy [Leary]
  was there with John Barlow and Ken Goffman [R.U. Sirius] and they
  were doing a panel on virtual reality and I sat there for an hour
  and a half and listened to them talk about virtual reality the
  way they talked about LSD in the sixties--it was this thing that
  was intrinsically liberating. You hook yourself up to this thing
  and automatically you're better--you got it. And so I asked him a
  question. I said, `It seems to me that technology can be used for
  good or for bad. In the sixties, Leary told us he was looking for
  the cure for human nature. How is a new media intrinsically
  good?'
            Leary looked at me and said, `Bruce, I'm going to talk to
  you as I would to a ten-year-old child.' And then he went on to
  explain how when we have virtual reality, no one will have to fly
  anymore. No one will have to go to Japan to make a deal. You can
  do it in Hawaii on the beach. Fine. But why is that intrinsically
  liberating?''
           Eisner seems almost sad. He's not in tune with the same
  harmonic as these kids but can, deep down, remember the sixties
  and his own acid experiences. He refuses to be lulled into that
  false optimism again. He stares out, losing himself in thought.
           Meanwhile, the pulse on the dance floor deepens. I can feel
  the bass passing through my body like the subsonic frequencies of
  an as-yet-uninvented kidney therapy. The frenzy of the crowd
  iterates back to the DJ, and in turn to Mark at the laser. The
  walls are covered with projected images of fractals, tribes
  dancing, the fight over the microscope, a cartoon smiley shoots
  at evil, attacking letters. Another monitor displays the virtual
  reality bombardments of attacker pilots in the Gulf War, intercut
  with tribal dancing and the wild computer holographics of a tape
  called  Video Drug.'' The strobe flashes like a brain machine.
            Do you know where I can get some Syrian Rue?'' asks a young
  house girl named Mimi, pulling me out of my trance and into
  another. I recognize her from other house events; this makes her
  part of our posse. Her face is soft and young--almost
  supernaturally so. It's as if she isn't a regular human being but
  an extremely human being. Her eyes are large and clear, almost
  like a Disney character's. ... Then it hits me! She's a toon!
  She's a soft and squishy new evolved being! The iterations have
  created a new human. I produce the coveted capsule from my shirt
  pocket and hand it to her. She pops it in her mouth and washes it
  down with a choline drink, then hops back out onto the dance
  floor. It's not as if I could have asked her to dance. One
  doesn't dance with someone. One just dances. No purpose. No
  agenda.
           A smell like flowers. From where? Lavender water. Who? Earth
  Girl! She's arrived with her Smart Bar and has already set up. At
  her side is Galactic Greg, one of her brightly clad bartenders.
  Earth Girl embraces me as if recognizing me from lifetimes before
  this one, and pours me a complimentary Cybertonic. It nicely
  washes down the L-pyroglutamate I had earlier. I offer her one of
  my two remaining Syrian Rue capsules, but Lila Mellow-Whipkit, in
  drag this evening, stops her from accepting:  You've got to be
  careful with MAO inhibitors.'' Meanwhile, Galactic Greg begins
  explaining his own and Earth Girl's mission:
            Earth Girl, Galactic Greg, Psychic Sarah, Disco Denise,
  Audrey Latina, Computer Guy, and his assistant Dynama. We all
  make up the Foxy Seven, and we are environmental crime fighters.
  And performers. Our performances are rituals to augment our
  psychic powers, and then in return we use our psychic powers to
  help change the world. We are building the infrastructure right
  now. Everything's all happening so rapidly and really naturally.
  All these people in the infrastructure are coming together like a
  big family reunion--all the star-seeded children.''
           I'm not sure how seriously to take Galactic Greg, for whom
  metaphor and reality seem to have merged. I wonder if he realizes
  that this will be the Foxy Seven's last night at Toon Town. Earth
  Girl has already made her deal with Big Heart City, and Mark
  Heley has already signed contracts with Chris for the new and
  improved Nutrient Cafe.
           But right now none of that seems to matter. Toon Town is in
  absolutely full swing, and not even the apocalypse could break
  the spell of the technoshamanic trance. I work my way up to the
  laser controls, where I find Mark and one of his assistants
  dancing as they furiously pound the consoles. They are one with
  the technology. Just at the moment that Jno, who is now the
  DJ, shifts from a hard, agro, techno sound to a broad, airy,
  feminine, ambient one, the laser transforms from a sharp-edged
  flurry into a large hollow tunnel cut through the fog in the
  room. All hands on the dance floor are raised. Another sixteen
  bars of techno layered with tribal rhythms begins the
  120-beat-per-minute drone once again, drawing in anyone who
  hasn't already reached the dance floor. Screams and whoops.
  Whistles blowing. Chanting. We're at the peak. Whatever it is
  that goes on at a house party that everyone talks about later is
  happening now.
           Mark has the uncanny ability to articulate the event as it
  occurs, but the din requires that he shout, and his Oxbridge
  elocution gives way to a more urban, East End accent.
            It's a transposition of the fractal/harmonic. Every Toon
  Town is a psychedelic event. We're the transition team. It's like
  a Mayan temple, and acts as a relay station. An antenna. It's a
  harmonic thing--beaming out something. It's a landing beacon for
  starships. We are trying to attract something down. Through time,
  toward us.''
           Hands continue to reach into the air, and dancers look up at
  the ceiling ... or past the ceiling. Are they looking for the
  UFOs? Do they somehow hear what Mark is saying? The music shifts
  back and forth between a familiar  garage'' house sound to an
  amazingly dense assemblage of electronic orchestral thrusts.
            Every new piece of house music is another clue. A new
  strand of the DNA pattern. A new piece of information. We need to
  create a synchronization wave for the planet. House is synchronic
  engineering.''
           Mark is referring to a recently revived Mayan idea that the
  planet, in the year 2012, will have passed through the galactic
  time wave of history. Time itself will end as the planet moves up
  to a new plane of reality.
           The weird orchestral sound gives way to a more ambient
  passage. A few dancers leave the floor and head to the Smart Bar.
  Others browse the clothing boutique and bookshop that Diana has
  set up.
            Media viruses work at the same level. Smart drugs, life
  extension, house, acid, and VR most importantly exist in people's
  imaginations. This is a clue. Mayan mathematics just came into
  existence and disappeared. We're in the endgame. This is
  postapocalyptic. We're living under the mushroom cloud. Being
  busted at precisely 11:30 last week. It was a group
  sacrifice--just like the Mayans.''
           Mark's assistant nudges him to play with the laser a little
  more. The crowd is getting hyped again, and Jno,
  accordingly, is playing more  agro'' beats.
            I consider myself to be more of a technoshaman now than
  when I was DJing. You don't need to be the one controlling the
  decks. There's a feedback energy loop going on between the people
  there--it's just a mind thing. The DJs that we work with are just
  tuned in to these frequencies. You can influence the fractal
  pattern at a different vortex, a different corner.''
           We look down at the sea of bodies. The pattern their bright
  clothes makes on the floor looks something like one of the
  fractals being projected onto the wall. Look closer and the
  pattern repeats itself in the movements of individual dancers'
  bodies, then again in the patterns printed on their T-shirts. The
  boy in the VR television loop discovers the torus in Bryan's demo
  tour. The whole screen turns to cosmic stars. The dancers
  respond. The DJ responds. The lasers respond. The pattern
  iterates, feeds back, absorbs, adjusts, and feeds back again.
  Heley translates:
            At a house event, the dance floor is really a very complex
  fractal pattern, consisting of the entirety of all the people
  there, and their second-to-second interactions, and everyone is
  influencing everyone else in a really interesting way. A really
  nonverbal way. You can just be yourself, but you can redefine
  yourself, moment to moment. That's the essence of the dance.''
           Jno takes off his headphones for a moment and stares at
  the crowd. Rather than look for another record or adjust the
  control of the mix, he closes his eyes and begins to dance,
  flailing his arms in the air.
            Jno just tunes in to the frequency that's already
  there and reiterates it. He is anticipating the energy changes
  before they happen, not because he's tuned in to the records, but
  because he's tuned in to a sort of psychic template which exists
  above the people that are there and unifies them. It's the
  transpersonal essence of what's going on.''
           Mark has described the house version of Bohm's laws of the
  implicate and explicate order. The dance floor is the explicate
  order, and the DJ is the link from the dancers to their implicate
  whole. They only think they are separate goldfish because they
  experience life in old-fashioned space-time. Through the iterated
  and reiterated samples of music, they regain access to the
  experience of total unification. It is religious bliss. All is
  one. And, of course, this realization occurs simultaneously on
  many levels of consciousness.
            Everything is important,'' Mark continues. "The Ecstasy,
  the lights, even the configuration of the planets. The dance is a
  holistic experience. You're there in your totality, so duality is
  irrelevant. It's where your body is mind. It's a question of
  reintegration. You dance yourself back into your body. It's got a
  lot to do with self-acceptance. There's no level of separation as
  there is in words, when there's always a linguistic separation
  between subject and objects. The song is the meaning. It lets you
  avoid a lot of the semantic loops that tie people in to things
  like career, and other fictional ghosts that are generated by our
  society for the purpose of mass control. It's a different
  frequency that you tune in to when you dance than the one that's
  generally broadcast by TV shows, the media, politics.''
           This new frequency, finally, is the frequency of the
  apocalypse. Terence McKenna's 2012, the Mayan calendar, and the
  great, last rave of all time are all part of one giant
  concrescence. Over the loudspeakers, samples of Terence McKenna's
  meandering voice now mix with the rest of the soundtrack. He's on
  a house record, his own words helping the dancers to tunnel
  toward the overmind, as the overmind lovingly drills backward
  through time toward them.
            If we imagine ourselves in four-dimensional space-time,''
  Heley explains, "in that very dubious construct of Einsteinian
  space-time--we're sort of swimming towards the object from which
  the frequency emanates. It's like these are fragments of DNA
  information that are squeezed into a certain specific time frame.
  It's a constant exploration and discovery of how those resonate
  with our own DNA information in that particular moment of time.
  Basically it's that fact--and the rich sampling of all the
  moments placed within that context--that gives you this amazingly
  flexible framework for reintegrating yourself into your body and
  also communicating as a group. You're moving to a certain
  time-space and you're in a group state of consciousness. You're
  at one with it and you become the moment.''
           I realize that Mark's perception and retelling is
  LSD-enhanced; he's just beginning to feel the full effect of a
  hit he took about an hour ago. Still, he's concerned that it's
  not strong enough to take him to any kind of  edge.'' I offer him
  my two remaining Syrian Rue capsules. He pops them down
  immediately, explaining that they enhance the effect of other
  psychedelics and are related to ayahuasca, one of the main
  ingredients (along with DMT) used by shamans to make the most
  potent brews. I surmise that it puts a new twist on things the
  way one might turbocharge a car with NO2, add salt to spaghetti
  water to raise its boiling point, or throw a starship into warp
  drive. In an ominous synchronicity, down on the dance floor Diana
  helps a disoriented girl to a chair at the side of the room.
           Mark goes on, the new chemical accelerating his speech
  toward the climax of his cosmic drama:  The human body has not
  been fully danced. We don't dance our full dance yet. Time is
  accelerating towards this point in the year 2012 when the story
  of the human race will have been unfolded. We're reaching a
  bifurcation point. There's so much instability in our current
  paradigm that it's just shaking apart. A lot of people I know
  feel we're reaching an endgame. There's that feeling in the air.
  I feel myself being dragged through different time zones and it's
  intense. When you surrender to it, it becomes even stronger.
  Exponentially so. It's amazing.''
           But what about the people who haven't been exposed to house?
  All those people Diana so desperately hopes to bring into the
  scene before it's all over? If they aren't dancing when the
  spaceships or the galactic beam comes, won't they be left out?
  How are people to guide themselves toward Cyberia? As Mark tries
  to reassure me, I become conscious that my questioning may be
  starting to affect his trip.
            Well, bliss is the most rigorous master you could
  imagine,'' he says. Then suddenly his face registers a new
  thought. "If your antenna is finely tuned, you'll find it
  [Cyberia]. In a way, everyone is tuned in. One point in humanity
  rises, all of humanity rises.'' He adds, as if he's never thought
  this before:  But I imagine that there are some towns in the
  Midwest where a house record has never even been played.''
           These kinds of conceptual uncertainties grow into physically
  realized landmines for the shamanic warrior. Mark senses his own
  doubts, as the Syrian Rue drives his trip down a frictionless
  psychic tunnel. Instinctively, he hands the laser controls to an
  assistant. He stares at me intently.  There's only so much
  energy. My only tack is to just keep my head down and push ahead.
  Diana may bring in more people someday. But until then, I've got
  to do what I can with what I've got. We'll struggle and struggle
  until we give up. Then it will break through.''
           He works his way to the dance floor. The bodies are
  writhing, peaking. It is in the middle of this swirl that Mark
  reaches the highest part of his trip. He realizes that the
  fractal pattern that surrounds him is of his own making. The
  synesthesic congruities between movement, sound, and light bring
  a feeling of certainty and wholeness. His body and mind are
  united, as he literally steps under the looking glass that he
  created. Both God and Adam at once, his very existence literally
  dissolves the fiction of creator and created, beginning and end.
  He has constructed his own womb and stepped inside. In his
  self-conception is the essence of timelessness. The beginning is
  the end.
           But timelessness is only temporary. How long can this last?
  In that very wondering is the initial descent. The perfection of
  the fractal pattern has begun to decay. Reentry into time is
  imminent. Has he become the UFO?
           Damage can occur on the way back. Downloading the cogent
  information requires every shamanic skill he can muster. The
  Syrian Rue has caused a kind of time phasing. Mark searches for a
  way to bring himself back into crystalline alignment, even if at
  a different frequency from before. He doesn't care how he comes
  back, as long as he can find the way home. His body is gone,
  dispersed throughout the room.
           He tries to recreate his body by finding his point of view.
  A point of reference can serve as the seed. But his field of
  vision is compressing and expanding ... expanding as far out as
  the sun and even the galactic core. He is riding through the
  precarious Mayan Tzolkin calendar. He closes his eyes and fixes
  on the galactic core--on that time a year or so ago, tripping in
  a field, in the sun. He was like a dolphin under water, swimming
  under the surface yet still warmed by the sun. It was beautiful.
  And as he lay there, a new Gaia program came down from the sun to
  the earth, and needed his head to do it. The light used him to
  download the precious information. His own body. Strange ganglia
  sprouted from the back of his head straight into the soil beneath
  him. Beautiful.
           But no. That's not what's going on here. Everything is phase
  shifted. It's out of control. No panic or all is lost. He could
  spin out and be gone forever. Mark must get down carefully. He
  doesn't care what he brings back anymore, as long as he gets
  back. He realizes that somehow he's gotten himself onto a flight
  of steps. Real steps, somewhere in the club. Perfect image. It's
  where he is. Stuck on the stairway. It's life or death now. Bliss
  is merciless. The rigorous master. The music continues to pound
  and eventually draws him back into the vortex. Everything spins.
  This is dangerously disorienting. He's completely losing
  polarity. He's on the steps, but which way is he facing? Is he
  going up or down? The back and the front are the same!
           But wait! This isn't so bad. There's complete knowledge of
  what's on both sides! He can see in front and behind at the same
  time! There's no duality--but, alas, no orientation, either.
  There's no up the stairs or down. No before the trip or after. No
  higher than the peak or lower. Suddenly everything is static.
  Paralyzed. Stillness.
           It is in this brief fulcrum of stability that the
  transmission occurs. Like an electrical earthquake, an alien
  thing passes up through Heley's muscles, bringing his whole being
  up into a faster, shamanic shape-shifting frequency. This is the
  state of being, Heley realizes, in which master shamans turn into
  pumas or eagles or visit the dead.
           Suddenly, then, it's all clear. The duality is not within
  life as judgments or ideas. Life itself is one side of it. It's
  life itself that is rooted in dimension. That's one side of the
  whole thing. The explicate order. That's the place where will is
  necessary. ( I'll just keep my head down and press on.'')
           The will. Mark summons his will, knowing that this
  navigation through the iron gate of the moment back down into
  dimensional space-time requires it. He must summon his will. He
  senses movement.
           He passes through the I Ching sequence as if it were a cloud
  formation--the effortless binary expression of the universe. Ahh,
  he realizes, the creation of time and history were necessary.
  Without them, we'd never have created will. We need the will in
  order to move toward something. But what? Toward 2012. Toward the
  overmind. The galactic event. But now he must continue his
  descent.
           He passes over a shamanic conference. Eight old men sitting
  in a spotlight. He is offered an apprenticeship by these dead
  warriors, but refuses. He's made the right choice, he thinks, and
  begins to travel faster. He's gained either power or stupidity.
           He just needs to remember that everything is fractal; he
  just needs to find the fractal pattern on any level and the rest
  will fall into place. But stretch out too far and the pattern
  breaks. The illusion of personal reality is gone, and so goes the
  person with it.
           Diana, Preston, and Nick come to the rescue, finding Heley
  stuck on the stairs, trembling. He can't even speak to them, but
  just their focus is helping. As they stare at Heley and call to
  him, he becomes anchored in the present. Then all the Heleys on
  each of the fractal levels are able to redefine into shape. He
  finally finds himself back on the stairs, leaning against the
  wall. Preston looks at him and asks simply,  Are you going up or
  down?''
            If I only knew,'' Mark says, grinning.
            Mark had a really, really bad trip,'' Nick Phillip
  announces at his design studio the next day. "He took some Syrian
  Rue and LSD. He got a weird side effect and he was cog-wheeling.
  It took us two hours to get him into the car. He wouldn't let us
  touch him!'' Nick dials Heley's number angrily. Mark picks up the
  phone after about ten rings.
            You should fucking reevaluate what you're doing!'' Nick
  scolds him.
            It was brilliant, Nick. Just brilliant!''
            So brilliant!? You shouldn't do those bloody MAO
  inhibitors! You could die, you know!''
           Mark hides his extreme weariness by speaking in clipped
  sentences.
            I experienced some polarities, that's all''
           Nick covers the mouthpiece and talks to the room and to the
  air:  That's sooo Mark Heley!''
            There were just not enough people to absorb the beam,''
  Mark explains logically, "and I had to do it alone.''
           The responsibilities of the technoshaman never end. Like the
  shamans of ancient cultures, they must translate the wave forms
  of other dimensions into the explicate reality for the purposes
  of forecasting the future and charting a safe path through it.
  And as Heley's adventure indicates, it's networking the potential
  of this beam that defines success in spiritual Cyberia.

           CHAPTER 11
           Neopagan Technology

           There is a growing spiritual subculture dedicated to
  channeling the beam, and it is characterized by pagan ethics,
  reliance on technology, and interconnectivity through vast
  networks. The neopagan revival incorporates ancient and modern
  skills in free-for-all sampling of whatever works, making no
  distinction between occult magic and high technology. In the
  words of one neopagan,  The magic of today is the technology of
  tomorrow. It's all magic. It's all technology.''
           Again, it's easiest to get a fix on the neopagan revival
  back in England, where the stones still resonate from the murders
  of over 50 million pagans throughout the Dark Ages. Fraser Clark,
  pater of the Zippy movement ( zen-inspired pagan
  professionals''), sees the current surge of pagan spirit in the
  cyberian subculture as the most recent battle in an ancient
  religious struggle. Youth culture is the only answer.
           As Fraser prepares to head to work (it's about one in
  afternoon) he invites me to read what he's just typed onto his
  computer screen:

           Ever since they managed to blackball the Hippy to death, the
           correct mode of Youth (as hope and conscience of the
           culture) has been systematically schizophrened from its
           historical roots. And we're talking about roots that go back
           through the punks, hippies, rebels, beats, bohemians,
           socialists, romantics, alchemists, the shakers and the
           quakers, witches, heretics and, right back in the roots,
           pagans. Yet the human spirit still revitalized itself! We
           pagani (Latin for nonmilitary personnel, by the way) have
           been cooperating and breeding unstoppably, together with our
           personal gods and succubi like personal computers! Until
           now, just when the Roman Christian Monotheistic Mind State
           reaches out to grasp the whole planet by the short hairs,
           the Alternative Culture births itself.

           Fraser has dedicated his life to the spread of pagan
  consciousness, specifically through the youth culture, which he
  sees as our last hope for planetary survival.  The system cannot
  be allowed to go on for another ten years or it really will
  destroy us all, it's as simple as that,'' Fraser tells me as we
  walk with his hairless dog from his house in Hampstead to Camden
  Lock Market. His tone is always conspiratorial, reverberating a
  personal paranoia left over from the sixties, and an inherited
  paranoia passed down through pagan history. "If we had this
  conversation in the thirteenth or fourteenth century, we'd be
  burned at the stake for it. We'd never even be able to imagine
  things being as good as they are now ... or as bad as they are
  now.'' Fraser brings a broad perspective to the archaic revival,
  helping would-be pagans to see their role in the historical
  struggle against the forces of monotheistic tyranny.
            The actual witch-hunts came in like waves of hysteria just
  like drug stories in the press do now. You know, every so often
  along comes a story about witches in their midst so let's burn a
  few. So it came in waves. Another thing that came in waves is the
  plague. The black death.'' I can tell that Fraser wants me to
  draw the parallel myself. Deep down, this man is a teacher. His
  theory (which has been espoused elsewhere in pagan literature) is
  that the sudden rises in black death can always be traced to a
  surge in witch killing and cat killing. The church would reward
  people who killed cats because they were associated with witches.
  The rat population would be free to increase, and more plague
  would spread. As he puts it, "Hysteria caused the plague.''
  Meanwhile, our current and potential plagues--AIDS, pollution,
  nuclear war--are seen to be caused by similar repression of the
  pagan spirit, which he seeks to revitalize in the youth culture
  of England, in any way possible.
           To this end, Fraser has become a spokesman and advocate for
  the modern, urban neopagans. Like both their own ancestors and
  the most current mathematicians and physicists, they have
  abandoned organized rules of logic in favor of reality
  hacking--riding the waves, watching for trends, keeping an open
  mind, and staying connected to the flow. It's not important
  whether the natural system is a forest, an interdimensional
  plane, a subway, or a computer network. For the neopagan,
  exploration itself is a kind of understanding, and the process of
  exploring is the meaning of life.

           Interdimensional Scrolling
           One urban neopagan, Green Fire, is a witch who works for
  Earth Girl at the Smart Drugs Lounge under Big Heart City and as
  a psychic for a 900-number phone service called Ultraviolet
  Visions. The house scene is like a self-similar hypertext
  adventure. Each new person is like a new screen, with its own
  menus and links to other screens. But they're all somehow united
  in purpose and direction. As though each member of the global
  neopagan network goes on his own visionquests, they are all on a
  journey toward that great chaos attractor at the end of time.
           Today, Earth Girl and other members of her Foxy Seven are
  busy remodeling the new basement home of the Smart Bar. Toys and
  trinkets are everywhere. In one corner sits a six-foot geodesic
  dome lined with pink fur and foam, dubbed the Space Pussy. The
  soft being inside, who believes he's a direct descendant of the
  magical  Shee'' beings, is Green Fire, an impish and androgynous
  twenty-something-year-old whose Peter Pan gestures belie the
  gravity with which he approaches his mission: to save the planet
  by bringing back the Shee, the ancient fairie race that
  originally inhabited Ireland before the planet was overrun with
  the "Naziish alien energy'' that has been directing human
  activity for the past few millenia.
           Green Fire believes we are fast approaching a kind of
  spiritual dawn.  There is more light now than ever before. Even
  Joe Blow now is starting to experience a little bit of magic
  through technology.'' Green Fire is a seamless blend between the
  magic of the ancients and the technology of the future. "High
  technology and high magic are the same thing. They both use tools
  from inner resources and outer resources. Magic from the ancient
  past and technology from the future are really both one. That is
  how we are creating the present; we're speeding up things, we are
  quickening our energies; time and space are not as rigid as they
  used to be; the belief system isn't there. Those who did control
  it have left the plane; they have been forced out because it no
  longer is their time. Those of us who know how to work through
  time and space are using our abilities to bend time and space
  into a reality that will benefit people the most.''
           So, like house music and its ability to  condense'' time
  through juxtaposition of historical "bytes,'' Green Fire's
  witchery gives him an active role in the creation of the moment.
  The ancients call forward in time to the present, giving Green
  Fire the techniques of sorcery, while the light from the future
  calls back in time through computer technology.
           Earth Girl joins us in the Space Pussy to make sure Green
  Fire is presenting himself in the best possible light. Diana,
  from Toon Town, follows her in. Diana has come to the Smart
  Lounge as an emissary of peace. The subtext never reaches the
  surface, but Diana's presence is threefold: first, to understand
  exactly why Earth Girl left Toon Town for Big Heart City; second,
  to gather as many facts as possible about Heley's competition;
  and third, and most apparently, to make sure everyone stays
  friends. No matter how stiff the competition and how hot the
  tempers, everyone is in this thing together. There's only one
  galactic beam.
           Giving the gift of vulnerability as a peace offering, Diana
  mentions Heley's  bad'' trip last night at Toon Town.
            He doesn't have the tools to be traveling that far out,''
  Earth Girl responds in a genuinely caring tone.
           No one says anything for a while. The Space Pussy, too, is
  silent, itself an emblem of Earth Girl's betrayal of Toon Town
  and her ex-boyfriend, Heley. Diana shifts uncomfortably: Why
  would he leave her for me? Earth Girl, knowing she's being stared
  at, fingers the lace on her flowing satin dress--a striking
  contrast to Diana's tomboyish overalls and baseball cap.
           Diana lights a cigarette and laughs. They all pretend the
  moment of silence was spent contemplating Mark's weird Syrian Rue
  adventure.  He doesn't feel bad today. He even thinks he may have
  touched the ability to shape-shift.
            We humans are all shape-shifters,'' Green Fire comments,
  getting the conversation back on track. "We just need to learn to
  access our DNA codes. It's very computer-oriented. We are
  computers; our minds are computers; our little cells are
  computers. We are bio-organic computers. We are crystals. We are
  made out of crystals. I even put powdered crystals into the smart
  drinks.''
           Green Fire's words seem a little hollow given the emotional
  reality of Diana and Earth Girl's conflict, so the two girls
  leave. But despite its inability to tackle everyday, real-world
  strife, Green Fire's cyber pagan cosmology beautifully
  demonstrates the particular eclecticism of the new spirituality.
  It is not an everything-plus-the-kitchen-sink grab bag of
  religious generalizations, but a synthesis of old and new ideas
  whose organization is based on a postquantum notion of time. The
  juxtaposition of magic and computers, shape-shifting and DNA,
  crystals and pharmaceuticals, is itself indicative of a time
  compression preceding the great leap into hyperspace, or
  timelessness.
           But until that leap, the realities of romance and business
  still shape the experiences of cyberians. Diana and Earth Girl
  must still cope with the fact that they're in the same business
  and have shared the same boyfriend. Green Fire must cope with the
  fact that his goddess, Earth Girl, will eventually realize the
  futility of her comicbook-style leadership, dissolve the Foxy
  Seven, and go into business for herself.
           But in the Space Pussy, for the time being, all is quite
  well. In the safety of his cocooned emotional playground, Green
  Fire is free to take daring leaps into interdimensional zones
  that a parent, professional, or reality-based adult would not.
  Instead of using Heley's psychedelics and house music, or a
  hacker's home computer and modem, he practices his magic using
  techniques from the Celtic shamanic traditions. (Unless, of
  course, he just happens upon a fairie ring of mushrooms in the
  forest.)
           He'll begin with a purification ritual and an herbal bath,
  then some breathing techniques and chanting for an hour or so,
  which brings him into a kind of psychedelic clarity.
            Everything mundane leaves so I know I'm in the trance. I'll
  cast the circle and invoke the elements. Sometimes I'll have to
  do a dance to help tap in to some of the Celtic energies. Then I
  will begin the journey down. Now, that's just like--that's
  something close to mushrooms, LSD, or DMT.''
           Green Fire's fairie realm is also very close to the computer
  experience. His description of this space, his iconic presence,
  the way he moves through the space, as well as the hypertext
  quality of his experiences make it sound like a cyber space
  fantasy game.
            They'll take me inside. Sometimes I feel like I'm falling
  or flying. Sometimes I just whoosh, and I'm there. Depends on
  what kind of passage it is. Then I'm there, and it's a real
  place. Usually once I get there my body is still in this
  dimension. I've gone through my cells, my DNA, and I've opened a
  doorway and I've gone to that other dimension. So I will need to
  have an archetype there. It's a dreamlike state, but it's also
  very physical. This is the strange part. I can feel stuff there
  through that body. I can smell, I can taste, I can touch, and I
  can hear. My guides will be there, my totems--and they usually
  guide me to certain cities I need to go to.''
           Just as I was guided through virtual reality by gentle Bryan
  Hughes, Green Fire is guided by his fairies through Celtic
  Cyberia. This is a virtual world! Each doorway is another screen.
  Each totem allows him to  load'' more "worlds.'' Through an
  archetypal virtual suit, he can see and feel his hyperdimensional
  reality. And, like Mark Heley in the shamanic fractal, or me in
  the Intel virtual reality demo program, he must prove he is a
  worthy interdimensional traveler. As McKenna would say, thoughts
  are  beheld.'' As Heley would say, "bliss is a rigorous master.''
            Whatever I think becomes real. Just to even get there I
  have to be very clear. My emotions and my thoughts steer me.
  Really, instead of me moving, the place moves. I think something,
  and then I'm kind of like, there. So if I start feeling dark and
  weird, I find myself in the dark places of that land. And there
  are dark places.''
           Things get eerie. Green Fire describes how realities
   scroll'' by as on a computer screen, and it's as if he's
  describing the thickest places in the "ice'' in William Gibson's
  Neuromancer, where a hacker/cowboy can lose his soul. Green Fire
  moves through the fairie matrix like a hacker through the
  network, from system to system, always leaving a back door open.
  But Green Fire is making his systems breaches without the
  protection of David Troup's Bodyguard program. Instead, he must
  depend on his mental discipline. He's in the ultimate designer
  reality, where his thoughts become what's real, whether he likes
  it or not.
            It's a discipline to keep your emotions in check--to keep
  certain archetypical images in my mind. I have to keep them
  because they're doorways, and if I don't have those doorways
  positioned correctly, they could lead me to a place that I
  wouldn't want to be. It's like a puzzle or a maze and I could get
  lost. Magic is a dangerous thing. There's a new age belief that
  you can never get hurt; that's not true. You can get hurt very
  bad. Not everybody should do magic. Even those of us who are made
  to do it, we fuck up quite a bit. I fuck up quite a bit.''
           While a computer hacker who ventures into the wrong system
  might find the Secret Service knocking at his door, a witch who
  ventures into the wrong dimension risks psychological or
  spiritual damage. But just as the most aggressive cyberian
  hackers make sacramental use of psychedelics to augment their
  computer skills, adventurous witches make use of the computer net
  to keep informed of pagan technologies. The communications and
  computer networks are a self-similar extension of the pagan need
  for a map to hyperspace.
           Green Fire's journeys through the multidimensional  net''
  are also reflected in the way he conducts business through the
  communications net on earth. Most of his income is generated
  through a national psychic phone service, Ultraviolet Visions,
  which offers psychic readings, astrology, tarot card analysis and
  other psychic services through a 900 number. The office in which
  the psychics operate is decorated in what Earth Girl likes to
  call "New Delphic Revival''--twenty-two stations around a big
  glass table with pillars, each station corresponding to one of
  the twenty-two cards of the tarot's major arcana. Of course, the
  billing is handled by computer through the phone company.

           CHAPTER 12
           Gardeners Ov Thee Abyss
           The strength of any magic in Cyberia is directly
  proportional to that magic's ability to permeate the network.
  Like cultural viruses, the techniques of magic are thought to
  gain strength as they gain acceptance by larger groups of people.
  Computer technology fits in to cyberian spirituality in two ways:
  as a way to spread magic, and as a magic itself.
           Thee Temple Ov Psychick Youth is a nett-work for the
  dissemination of majick (their spellings) through the culture for
  the purpose of human emancipation. TOPY (rhymes with soapy) began
  as a fan club and ideological forum for Genesis P. Orridge,
  founder of industrial band Throbbing Gristle and its house
  spin-off Psychic TV, but soon developed into a massive cultish
  web of majick practitioners and datasphere enthusiasts. They are
  the most severe example of technopaganism, consciously stretching
  backward through medievalism to ancient pagan spirituality and up
  through computer technology to the creation of a global,
  informational being. They predate and maybe even spawned House
  culture, but have remained pretty separate from the lovey-dovey,
  soft and squishy Ecstasy crowd.
           All male initiates to TOPY take the name Coyote, and all
  women Kali. The name is followed by a number so that members can
  identify one another. Kali is the name of a female sex goddess
  known as  the destroyer''; the coyote is found in many
  mythologies, usually symbolizing wisdom and an adventurous
  nature.
           The nett-work consists of access points, or stations, which
  are post office boxes, fax machines, computer modems, or 800
  phone numbers. Each access point gathers information from places
  off the web, then distributes it throughout the network, and in
  turn takes information from the web and makes it available to
  local members. As one initiate explains:  The main memory can be
  accessed from the stations, then downloaded via correspondents
  through Xeroxes.'' Or, in English, someone reads his mail or
  plays his message machine, then types it up and gives copies to
  his friends. "The main memory'' refers to the TOPY idea that all
  its members compose a single, informational being.
           The information passed about consists of  majickal
  techniques'' from drugs and incantations to computer hardware and
  engineering tricks, as well as general TOPY philosophy. In some
  ways, the entire TOPY network is really just an elaborate
  metaphor for the postmodern Gaian brain. The information they
  pass around is much less important than the way in which it is
  passed. TOPY documents are immediately recognizable because they
  spell words in obsolete or newly made-up ways. This is seen as a
  way of retaking control of language, which has been used and
  abused for so long by the illegitimate power mongers of Western
  culture, which are directing the planet toward certain doom.
           However well TOPY has permeated the net, its members rarely
  peep up out of the underground into the light of day and
  consensus reality. For all their 800-number accessibility, very
  few cyberians regularly socialize with flesh-and-blood TOPY
  members. It's almost as if their presence as human beings is less
  important than their presence as a cultural virus or
  informational entity.

           All on the Same Side
           Today, Diana is on Haight Street, distributing fliers for
  the next Toon Town. Unlike most promoters, who target  likely''
  clubgoers--kids with house-style clothes, computer-hippies,
  college cliques--Diana is dedicated to spreading the house
  phenomenon to the uninitiated. A freespirited club girl with a
  slight Mother Theresa complex, Diana is the female, emotional,
  caring counter to Toon Town's otherwise heady patriarchy,
  especially now that Earth Girl works at Big Heart City. Each
  human to whom she hands a flier is a potential link to dozens
  more. The more people brought in to the scene, she reasons, the
  more it grows, the more they grow, the further enlightened and
  loving the world is. This is the philosophy that got Diana to
  leave protective campus life at Berkeley and move into the city
  to promote Toon Town full-time.
           When Diana approaches an unlikely cluster of young men clad
  in leather and army fatigues and smoking a joint in front of a
  record store, she unwittingly hits the networking jackpot. Her
  Toon Town promotional bill is grabbed up by the trio, who
  exchange it for a leaflet of their own,  The Wheel of Torture,''
  a poem by Coyote 107:

  EYE WAS ON THEE WHEEL OV TORTUREON THAT TABLE, I WAS SPUN LIKE AZ
    A VORTICE. IN AN ACT OV ATTRACTING VIOLENCE TO MY BEING. THEE
   VIOLENCE WAS EXPRESSED THROUGH TORTURE, WHICH BECAME AN ACT OV
  ALCHEMICAL PROCESS. MY SENSES WERE BEING PULVERIZED. THROWN INTO
  SHOCK. PULVERIZATION WAS BEING SHOVED DOWN MY THROAT. EVERY OUNCE
     OV MY EMOTION WAS NULLIFIED. STEPPED ON AND SPIT ON. TOTAL
  APPLICATION OV NEGATION. TOTAL ACT OV NON SERVITUDE. REJECTING MY
   OWN PERSONALITY. NOT LETTING MY EGO TAKE KONTROL. VIOLATING MY
       OWN EGO IZ AN ACT OV KONTROL OVER IT. A REBELLION AND A
   REJECTION. HOPING FOR COMPLETE REVOLUTION WITHIN MYSELF AND NOT
  WAITING FOR THEE GENERATIONZ TO CATCH UP. (FUCK THE EVOLUTIONARY
    PROCESS! WHEN THINGS NEED TO CHANGE THEY WILL; THROUGH WILL.)
     THIS TYPE OV NULLIFICATION IZ THEE PROCESS OV PURIFICATION
    THROUGH PULVERIZATION. AN INITIATION INTO THE SELF. THE TRUE
  SELF. NOT THEE ILLUZION OUR EGO FEEDZ US. LOSS OV EGO IZ PART OV
    THEE AWAKENING PROCCESS. THEE LIBERATION PROCESS. TO LIBERATE
  YOURSELF IZ TO NEGATE AND NULLIFY THAT WHICH RESTRICTS YOU. WHAT
   RESTRICTS YOU FROM EXPRESSION AND EXPLORATION. EXPLORE YOURSELF
    AND BE READY. BE ABLE AND CAPABLE. TRANZFORM AND COMMUNICATE.
   TRUE COMMUNICATION ONLY HAPPENZ BETWEEN EQUALS. YOU MUST MUTATE
   TO COMMUNICATE. YOU MUST SHARE VIBRATIONAL FREQUENCY, WHICH IZ
  WHAT YOU ARE. ALL LIFE IZ VIBRATION AND MOVEMENT. NOTHING IZ IN A
   FIXED POSITION. FIXED POSITIONS ARE ONLY TEMPORARY. TRUE STATES
  ARE TEMPORAL BECAUSE CHANGE IZ INEVITABLE. CHANGE MAKES BALANCE.
     CHANGE IZ MOVEMENT. MOVEMENT IZ UNIVERSAL YET DEPENDENT AND
     DEFINABLE. MOVEMENT HAS VELOCITY AND DIRECTION. MOVEMENT IZ
   MAJICK. MAJICK IS SETTING FORTH THEE WILL INTO MOTION TOWARDS A
   GOAL. ALLEGORY IZ THEE VEHICAL. LEARN TO KONTROL THEE VEHICAL.
     GET BEHIND THE WHEEL. STEER YOUR LIFE IN THEE DIRECTION YOU
  CHOOSE. YOU DON'T HAVE TO MAKE PIT-STOPS FOR YOUR EGO.PULVERIZE &
                               PURITY.
           The majick, kontrol, and steering happen in two ways. First,
  the techniques and ideas spread throughout the United States and
  England empower individual pagans to develop their own personal
  strategies for moving through life. Second, and more important,
  the dissemination of the information itself creates a sub- or
  even countercultural infrastructure. In a  meta'' way, the new
  lines of communication create the global, informational being, in
  this case based on majick and pagan technology. Unlike Green
  Fire, though, whose gentle androgyny is quite Disney in its
  softness, TOPY members are medieval-styled skinheads. Pierced
  lips and noses, tattoos, army clothes, spikes, leather, bizarre
  beards, crew cuts, shaved heads and mohawks for the men; the
  women dress either in sixties naturale or psychedelic party
  clothes beneath heavy army coats and leather jackets.
            Magick. Cool. We're into that, too,'' Diana says, looking
  up from the small document. Unlike most with whom the TOPYs come
  in contact, Diana knows that they're not punk rockers. "We have a
  Nutrient Cafe, a virtual reality booth, brain machines. Plus a
  lot of good information about all those things.'' Diana's attempt
  at cross-culturalization opens a Pandora's box.
            We're trying to achieve total control over information.''
  Kurt, the leader of the group, speaks with a forced eloquence,
  ironically counterpointing his belligerent styling. "That allows
  us to decontrol the imprints that are implanted within the
  information itself. Everyone has the right to exchange
  information. What flows through TOPY is occult-lit,
  computer-tech, shamanistic information and majick--majick as
  actually a technology, as a tool, or a sort of correlative
  technology based on intuitive will. It's an intuitive correlative
  technology that is used by the individual who's realized that he
  or she has his or her own will which they have the freedom to
  exercise the way they want. That's kind of how I see majick.''
           To TOPYs, magic is just the realization and redirection of
  the will toward conscious ends. To do this, people must
  disconnect from all sources of information that attempt to
  program them into unconscious submission, and replace them with
  information that opens them to their own magical and
  technological abilities.
           While Kurt is more  in your face'' and confrontational about
  his majickal designs on culture than is Green Fire or Earth Girl,
  Diana is confident that they all share in the basic belief that
  magic and spirituality are technologies that must be utilized to
  prepare and develop the planet for the coming age.
            Well, we're all on the same side.'' She's hip to their
  codified lifestyle and too determined to get them to her club to
  let their critical tone or angry-looking fashion choices get in
  the way. At Berkeley there were kids plenty more strung out than
  these guys. Besides, if she can turn one TOPY into a Toon Towner,
  thousands could follow. Kurt has the same intention. Toon Town
  would be an excellent venue to distribute TOPY literature.
           Everyone's trying to turn everyone else on to basically the
  same thing. Diana takes their names down for the ever-expanding
  guest list (Preston won't be happy about that) and moves on.

           The Protocol of Empathy
           Back at Kurt's apartment later that day, the group prepares
  to go to Toon Town for the evening. They'll check out the club,
  it's decided, and give out some of their latest propaganda. A new
  member of the group--a runaway teenager who was found at a
  concert last weekend--wonders why everyone is so preoccupied with
  spreading the word. Kurt is quick to answer him.
            That's what TOPY's always existed for: to help people
  realize that this society is in a crisis point. People have to
  wake up instead of sleeping in front of the TV, which is a window
  on information which you don't even realize is subliminal `cause
  the intentions aren't even known to all the people.''
           Kurt's tiny black-and-white television set has the word
  virus scrawled across its screen in indelible marker, a constant
  reminder to all viewers that the media is carrying potentially
  infectious subliminal ideas.
            It's the programming that's dangerous. The television
  networks create programs which program the reality of the viewer.
  Each viewer is defined by nothing more than his programming.''
           So, TOPY members replace regular, power-depleting television
  programming with information of their own: magick.
            Majick is a map of the external reality. Pagans who've
  understood that throughout history have stayed away from the
  church, and used the occult as a type of underground
  communication. Symbols which were agreed upon.''
           The revelation of the subcultural latticework vanishes as
  Kurt's girlfriend suddenly enters.
            I got an electric shock,'' she announces, with a certain
  amount of wonderment in relating the incident. "And it made my
  finger go numb. I was plugging in my hair dryer to the socket,
  and my finger's numb. I don't know what to do! It hurts like
  hell. I mean, it doesn't hurt at all, but ... I got shocked and
  it affected me.''
            Do you have any cigarettes, Kim?'' Kurt asks her in an even
  tone.
            Yeah,'' she answers. "Do you want one? Want some pot?''
           She goes out, still staring at her thumb, to search for
  tobacco and/or cannabis. Although these kids are far out on a
  technopagan limb, their familial interactions look as
  traditionally patriarchal as the Bunkers. In one sense they seem
  to have taken cyber paganism the farthest. Their model of the
  human being is really that of the computer with will. But in
  another way, they appear to have adopted a more sexist and
  radically traditional value system than their parents could have
  had. The Coyotes have all become pack animals, roaming the
  streets for adventure, while the Kalis stay at home, shop for
  clothes, or mix potions.
           When Kurt does get to the topic of socializing, he speaks
  about it in a language more suited to computer modem protocol
  than human interaction:
            When computers talk, there's a basic handshake that happens
  between two terminals. The computer is analogous to the human
  biosystem, or a neural linguistic coalitive technological
  system.'' Kim sits up on Kurt's knee as he continues. She lights
  Kurt's cigarette for him and puts it into his mouth.
            Empathy is caused by frequencies being shared by people,
  and when they interlock their frequencies, they cause a certain
  level of syncopation. The closer that that level of syncopation
  is together, the closer that those frequencies are locked in the
  higher level of communication that you're experiencing.
  Interlocking can happen in what we now call protocol: the terms
  that are agreed by the two users.''
           The highest level of protocol between two users is, of
  course, sexual intercourse, an act of creativity that TOPY
  members are trying to demystify. Since they see sex as the
  connective energy in all interactions, the word of has been
  replaced in TOPY-spell by the word ov, representative of  ovum,''
  the sexual energy, which needs to be liberated from society's
  restrictions and reintegrated with the will. In a practical
  sense, this means using the sexual energy for the practice of
  majick.
            Your dick is majick wand if you know how to use it,'' one
  roommate loves to say. As another of the many leaflets around the
  house insists in block type:

       We are thee gardeners ov thee abyss. Working to reclaim
           astrangled paradise choked with unwilled weeds,
  subconsciousmanifestations ov fear and self-hate. We embrace this
      fearand our shadow to assimilate all that we think we are
    not.Realigning ourselves on thee lattice ov power. Change is
        ourstrength. We turn the soil to expose thee roots ov
  ourconditioned behavioral responses. Identifying anddissimilating
  the thought structures that blind us ov our beautyand imprison us
   from our power. We thrash these weeds beyondrecognition, beyond
     meaning, beyond existence to theconsistency of nothingness.
    Returning them to their origin,thee abyss. Thee fertile void
       revealed is pure creativeinspiration. in coum-union, we
   impregnate thee abyss; theeomninada; thee all nothingness, with
   thee seed ov creation.Cultivating, through will and self-love,
           thee infinite beauty andlove that is Creation.
           The creative energy in TOPY is always linked with the
  darkness. It is through recognition of the shadow (what Radzik
  considers the anima liberated by Ecstasy) that new life may see
  the light. The  fertile void revealed is pure creative
  inspiration,'' because an acknowledgment of the unconscious
  programming and darkness within us opens the possibility for
  their obliteration. Leaving them in the unconscious or repressing
  them turns them into monsters, which will sooner or later have to
  be dealt with in the form of Charlie Mansons, Chernobyl
  disasters, or worse.
           Still, to most of Cyberia, the TOPY view is unnecessarily
  dark and its treatment of the human organism too mechanistic.
  They have an almost puritanical obeisance to the forces they
  believe are controlling the universe. Ecstasy produces many
  experiences, but fear and paranoia are very rare.
           Jody Radzik, for example, believes he once encountered the
  spirit of Kali directly. To him, there was nothing dark about it,
  he tells me as he makes a graffiti picture of the goddess onto a
  billboard at a construction site in downtown Oakland:
            I can positively describe that experience as making love
  with God. I know that's what it was. Nobody can tell me
  different. I will argue until the day I die that that's what my
  experience was. It was a wonderful experience and it's led me to
  greater opening. Every now and then I do Ecstasy again because it
  brings me back to that incredible experience that I can't even
  begin to describe. It's there. It's there that I learned how to
  make love with God. It's how I offered myself as a sex slave to
  God, through MDMA, and it's brought me to really a wonderful
  experience of life.''
           Several TOPYs who are walking by stop to watch Radzik paint.
   Whoah!'' exclaims one girl. They stare in astonishment.
            Better be careful, man!'' warns the largest of the guys,
  whose nose has at least three rings in it. "Kali is dangerous.
  She'll get you really hard. She's the Destroyer.''
           The TOPYs shake their heads and walk on in horror and
  disdain. Radzik looks up from his work and shouts after them with
  a wide smile:  Kali has her fist up my ass up to her elbow and
  she loves every minute of it!''
           As he puts the finishing touches on his masterpiece:
   Fucking art critics!''

           CYBERIA PART 4
           Cut and Paste: Artists in Cyberia

           CHAPTER 13
           The Evolution of a Cyborg

           Cyberia expresses itself as art and literature. Because
  Cyberia is still evolving, it is impossible to pin down a single
  cyberian aesthetic. The art of Cyberia is a work in progress,
  where the forefathers of each genre coexist and even collaborate
  with the most recent arrivals. The conflicts over which art and
  lifestyles are  truly'' cyberian are less a symptom of
  divisiveness than they are an indication of the fact that this
  aesthetic is still in the process of unfolding. The artistic and
  religious debates between the TOPYs and the house kids like Jody
  Radzik arise because the different evolutionary levels of Cyberia
  all exist simultaneously.
           While current state-of-the-art cyberians like Radzik or Mark
  Heley claim they have no agenda and believe they are acting
  against no one, their belief system was developed out of the
  ideas of people who did. Just as E-generation free-form love
  raves can be traced back to the radical  be-ins'' of the
  confrontational sixties, house music and designer beings can be
  traced back to the arts and artists of a more admittedly
  countercultural movement.
           As we attempt to determine exactly what it means to be a
  cyberian, and who is succeeding at it best, let's briefly trace
  the development of the cyberian aesthetic and ethic in music,
  literature, and the arts.

           Anti-Muzak
           Cyberians most often credit Brian Eno with fathering the
  cyber music genre. His invention of the arty Ambient Music paved
  the way for Macintosh musicians by taking emphasis off of
  structure and placing it on texture. These aren't songs with
  beginnings and endings, but extended moments--almost static
  experiences. Internally, Eno's music isn't a set of particular
  sounds one listens to but a space in which one breathes. Unlike
  traditional rock music, which can be considered male or active in
  the way it penetrates the listener, Eno's Ambient Music envelops
  the listener in an atmosphere of sound. Inspired by Muzak, Eno's
  recordings use similar techniques to produce the opposite
  effects. In September 1978, Eno wrote the liner notes to his
  first Ambient record:
            Whereas the extant canned music companies proceed from the
  basis of regularizing environments by blanketing their acoustic
  and atmospheric idiosyncrasies, Ambient Music is intended to
  enhance these. Whereas conventional background music is produced
  by stripping away all sense of doubt and uncertainty (and thus
  all genuine interest) from the music, Ambient Music retains these
  qualities. And whereas their intention is to `brighten' the
  environment by adding stimulus to it (thus supposedly alleviating
  the tedium of routine tasks and leveling out the natural ups and
  downs of the body rhythms) Ambient Music is intended to induce
  calm and space to think. Ambient Music must be able to
  accommodate many levels of listening attention without enforcing
  one in particular; it must be as ignorable as it is
  interesting.''
           Eno quickly gained popularity on headier college campuses
  and even inspired famous precyberian Ambient tripping parties at
  Princeton University, where each room of a house called the
  Fourth World Center would be set up with a different decor and
  Eno record. His was the ideal music for fledgling collegiate
  cyberians in their first attempts to synthesize new intellectual
  discoveries like the fractal and chaos mathematics with the
  equally disorienting psychedelic perspective. This uncertainty is
  precisely the territory of Eno's creativity.
            One of the motives for being an artist,'' he relates from
  personal experience, "is to recreate a condition where you're
  actually out of your depth, where you're uncertain, no longer
  controlling yourself, yet you're generating something, like
  surfing as opposed to digging a tunnel. Tunnel-digging activity
  is necessary, but what artists like, if they still like what
  they're doing, is the surfing.'' The image of artist-as-surfer
  was born, soon to be iterated throughout popular culture.
           Eno speaks of  riding the dynamics of the system'' rather
  than attempting to control things with rules and principles--good
  advice for those who would dare venture into the dangerous surf
  of future waters, but even more significant for his use of new
  mathematics terminology as a way of describing the artistic
  endeavor. His musical compositions follow what he calls a
  "holographic'' paradigm, where the whole remains unchanged but
  texture moves about as individual timbres and resonances are
  altered. To some, the music appears as cold, neutral, and boring
  as a Siber-Cyberia. To others, it is a rich world of sound,
  bursting with boundless creativity and imagination, uninhibited
  by the arbitrary demands of drama, structure, and audience
  expectation. Eno epitomizes the art student turned musician, and,
  true to form, he refuses to shape his compositions around the
  skeletal structure of standard songwriting.
           His recording techniques become as much his guides as his
  tools, and he  surfs'' his pieces toward completion, cutting,
  pasting, dubbing, and overdubbing. His collaboration with David
  Byrne, My Life in the Bush of Ghosts, best demonstrates his use
  of these techniques and was the inspiration for the industrial,
  house, and even rap and hip-hop recording artists who followed.
  Like the house song "Your Son is Dead,'' these compositions form
  an anthropological scrapbook, sampling voices and sounds from
  real life. The record jacket lists the sound bytes used in each
  song, which include a radio-show host, a Lebanese mountain
  singer, Algerian Muslims, and even an unidentified New York City
  exorcist. Each voice is layered over different percussive and
  instrumental tracks, sometimes modern sounds over tribal beats,
  or vice versa. The effect is a startling compression of time and
  culture, where the dance beat of the music is the only regulated
  element in a barrage of bird, animal, industrial, television,
  radio, random, musical, and human noises. The industrial noises
  were soon to become an entire genre of their own.
           Eno has remained central to the creation of a cyberian
  aesthetic. He gives regular interviews to Mondo 2000 magazine and
  is often spotted at virtual reality events and house parties. His
  forecast for the future of his own and the rest of popular music
  mirrors the evolution of the computer subculture, which abandoned
  the clean lines of the Space Odyssey vision for the gritty, urban
  realism of Bladerunner and, as we'll see, cyberpunk books like
  Neuromancer. Eno says that the new music is  built up by
  overlaying unrelated codes and bits and pieces of language,
  letting them collide to see what new meanings and resonances
  emerge. It is music that throws you off balance. It's not all
  tightly organized ... a network rather than a structure.''

           Coyote 1
           The TOPYs, of course, took the idea of a collision-based
  nett-work even further.  Industrial'' pioneer and TOPY founder
  Genesis P. Orridge also bases his music on Muzak, attempting to
  create an even more violently antibrainwashing style of
  songwriting than Eno's. His original group, Throbbing Gristle,
  was the first major industrial band, and even his current
  industrial/house band, Psychic TV, incorporates industrial sounds
  to deprogram what he sees as a Muzak-hypnotized youth culture. In
  his treatise on fighting Muzak, P. Orridge testified:
            We openly declared we were inventing an anti-muzak that,
  instead of cushioning the sounds of a factory environment, made
  use of those very sounds to create rhythmic patterns and
  structures that incorporated the liberating effects of music by
  unexpected means. This approach is diametrically opposed to the
  position of official muzak, as supplied by the Muzak Corporation
  of America. Their intention is to disguise stress, to control and
  direct human activity in order to generate maximum productivity
  and minimum discontent.''
           Throbbing Gristle's mission was a social reengineering
  effort to decode brainwashing stimuli from the oppressive status
  quo. This motivated them to create what they called  metabolic''
  music, for which cut-and-paste computer techniques were
  necessary. They took irritating machine noises, factory sounds,
  and other annoying postmodern samples and overlaid them using the
  computer to create a new kind of acoustic assault. They knew the
  new sound was unpleasant--so much so that they considered it a
  "nonentertainment-motivated music.'' Orridge was more interested
  in affecting the body directly through the textures of his sounds
  than he was in making any aesthetic statement through
  entertaining songs or ear-pleasing harmonic structures.
           The bare-bones quality of his music was thought to go right
  past the analytic mind, de-composing the listener's expectations
  about music. Making use of Muzak's painstaking research into the
  effects of various frequencies and pulses on the physiology and
  psychology of listeners, Orridge picked his sounds on the basis
  of their ability to  decondition social restraints on thought and
  the body.'' Orridge claims certain passages of his songs can even
  induce orgasms. In industrial music, it was not important that
  listeners understood what was happening to them any more than it
  was in Muzak technology. The music needed only to deprogram the
  audience in any way available.
           For his current, more house-oriented Psychic TV project,
  Orridge has made a more self-conscious effort to expose Muzak and
  the societal values it supports. The music still contains
  deconditioning elements, but is a more transparent parody of
  Muzak techniques. Listeners can feel the way the music works and
  enjoy it. It is less angry and abrasive because it no longer
  seeks to provoke fear and anxiety as its weapon against
  passivity-inducing Muzak. Instead, this lighter music invites
  thought and even humor by creating new and greater pleasures.
  Orridge is not merely fighting against Muzak; he is trying to do
  it better than they are. He not only deprograms his audience but
  reprograms as well, and makes listeners fully aware of the
  conditioning techniques of modern society in the process. This
  creates what Orridge calls  a distorted mirror reflecting Muzak
  back on itself.'' He believes he can show his listeners and
  followers--through self-consciously cut-and-paste house
  music--that the technologies in place around them can be
  successfully analyzed and reversed. They contain, in code, "the
  seeds of their own destruction and hopefully the structure that
  nurtures it.''
           Cut and paste technology, applied to music, becomes a
  political statement. While beginning as a confrontational assault
  on programming, it developed into a race to beat Muzak at its own
  game. Muzak teaches that the world is smooth and safe. There is
  no such thing as a discontinuity. If a shopper in the grocery
  store experiences a discontinuity, he may take a moment to
  reevaluate his purchases:  Did I buy that because I wanted it, or
  was I still influenced by the commercial I saw yesterday?'' If a
  voter experiences a discontinuity, the incumbency is challenged.
  Muzak's continuous soundtrack promotes the notion that we are in
  a world that behaves in an orderly, linear fashion. Cut-and-paste
  music like Psychic TV is an exercise in discontinuity. But rather
  than angrily shattering people's illusions about a continuous
  reality, it brings its listeners into a heightened state of
  pleasure. The teaching technique is bliss induction directly
  through the sound technology:
            We've been saying that pleasure has become a weapon now.
  You know, confrontation just doesn't work. They know all about
  that game, the authorities, the conglomerates, and even the
  supermarkets, they know all those scams. So straight-on
  confrontation isn't necessarily the most effective tactic at the
  moment. Ironically, what used to be the most conservative thing,
  which was dance music, is now the most radical. And that's where
  the most radical ideas are being put across, and the most jarring
  combinations of sounds and sources as well.''

           Filtering Down to the Posse
           Many musical groups in various corners of Cyberia took their
  cue from the industrial and early house eras. We link up with our
  own crowd in the form of a house band Jody Radzik promotes, Goat
  Guys from Hell. The guys in this group got to know one another at
  Barrington, a cooperative house for some of the most artsy and
  intellectual students at Berkeley. This was the sort of place you
  could easily find forty people tripping to Eno records or Psychic
  TV and, needless to say, a household the university was happy to
  have an excuse to shut down after one student committed suicide
  on the premises.
           But even after their building was confiscated, a core group
  remained true to the Barrington ideals modeled after the
  philosophies of musical pioneers like G.P. Orridge. As the band
  GGFH first formed, they chose to use anti-Muzak recording
  techniques similar to those by Psychic TV, but for less overtly
  political purposes. The closer we get to today's house music and
  pure cyberian enthusiasm, in fact, the farther we get from any
  external agenda. To GGFH, the enemy is not the authorities, but
  the repression of the darkness within ourselves.
           But as I sit at Pico Paco Tacos with GGFH members Ghost, a
  slightly scary-looking big white guy in black guy's rapper
  clothes, and Brian, a toonish, long-haired Iro-Celtic
  keyboardist, I learn that implicit in their sampling techniques
  are some strong points of view about our society. Brian (the
  Celt) takes a break from his veggie burrito to explain:
            We take American culture in all its fucked-up-ness, its
  expressions of violence and sensationalism of violence--and stick
  it back in its face. Our culture tries to suppress and repress
  the negative impulses and then people like Ricky Ramirez go off
  and do these sick things. Then the culture feeds on the sick
  things and trivializes or sensationalizes them.''
           As a Spanish-language muzaky version of  I've Got You Under
  My Skin'' plays on a radio in the kitchen, more tacos arrive,
  along with Jody Radzik, who begins to iterate his take on the
  band: "GGFH is the shadow of our culture. These guys are
  channeling the global shadow. Their album is a kind of Jungian
  therapy on a social level.'' Ghost shrugs. Brian nods, but
  doesn't fully agree:
            The guys that we're talking about are people like Ricky
  Ramirez, being sentenced to death saying, `See you at
  Disneyland,' or mass murderers at McDonald's.'' He swallows his
  food and continues in a more collegiate dialect: "The polar
  opposites in our culture are very interesting to us.''
           Radzik's enthusiasm prevents him from allowing his prodigy
  to speak further.  The more of a good person you think you are,
  the more of a model citizen you think you are, the bigger the
  evil shit you've got stored away back there. You can never purge
  it. You've got to accept it. You allow for it, and then it
  becomes harmless. The cultural repression of the shadow is what
  is leading to the high level of violence in the world today.''
           The juxtapositions of these polar opposites--the post office
  order and chaotic bloody death, McDonald's clowns and automatic
  weapons, Ramirez and Disneyland--are the subject matter of GGFH.
  This is why their style, then, is correspondingly polar and
  depends on the cut-and-paste computer techniques that can bring
  disparate elements together. Melody takes a back seat to texture,
  and again we see musicians creating atmospheres and timeless
  moments instead of structured pieces with heroic journeys. The
  music has moved from an LSD sensibility to one of Ecstasy.
           Likewise, Brian's composition process is a
  feel-your-way-through-it experience. He'll begin with a sampled
  sound, then tweak knobs and dials until he's developed a texture.
  Like Eno, he thinks of sound waves as currents to be surfed, and
  consciously gives himself over to the sound, working as a mere
  conduit for its full expression. ( The sound simply demands to be
  treated a certain way.'') But this Brian's surfboard is language
  and image from popular culture: "We find samples and cut-ups that
  fit with the atmosphere of the sound. We've got one that's very
  dreamy so we used a sample of Tim Leary saying `flow to the pulse
  of life.' Another is a real hard dance beat, so it has Madonna
  sampled saying `fuck me'--which I think is really cool because if
  you wanted to put Madonna into two words, `fuck me' is pretty
  good.''
           Radzik can't resist making another comparison:  It's like
  me! I've sampled all these different religions, and created my
  own belief system. That includes psychedelics.''
           House music is never remembered for its melody but for a
  particular texture--what genre songwriters call  the main
  ingredient.'' Like Eno, house composers start with the sound,
  then surf the system that forms around it. The songwriting
  process is not exactly random--it depends on the composer's taste
  and the samples he's assembled, but the machinery does take on a
  life of its own. Cyber artists like GGFH experience a kind of
  cyber journey as they create and layer a given piece. Although
  listeners might detect only one basic set of textures, each
  moment of the song can be decompressed like a DMT trip into any
  number of more linear experiences.

           Climax
           Sarah Drew, girlfriend of Mondo chief R.U. Sirius, is a
  house musician/performance artist who herself needs to be
  decompressed in order to be understood. The final frontier of
  house artist, she's a consciously self-mutated psychedelic
  cyborg. Eno developed the idea of music as a texture; Orridge
  exploited it; GGFH plays with it; Sarah Drew lives it.
            She just showed up at the door one day,'' recalls R.U.
  Sirius about Sarah's arrival at the Bay Area and the Mondo 2000
  headquarters. "And I just said. 'Okay. Yeah. Looks good to me!' I
  guess it was a sexual thing.''
           Sarah--a beautiful young woman from an extremely wealthy
  family--turned on to psychedelics and the notion of designer
  reality as a child. Her social status gave her the luxury and
  time to choose exactly who--and what--she wanted to be. By the
  time Sarah entered college, her life had become an ongoing art
  project. When she saw a Mondo magazine, she knew it was something
  she wanted to be part of--not simply to get on the staff, but to
  become Mondo 2000.
           First step: to link her body with the brain from which Mondo
  emanates. Within a few weeks, she and R.U. Sirius were a couple,
  so to speak, and they lived together in a room in the Mondo 2000
  mansion, publisher Queen Mu's cyberdelic answer to the Hefner
  estate.
           We're at the aftermath of Queen Mu's birthday party. It is
  about three in the morning, and almost everyone is in the same
  altered state. The remaining guests include Walter Kirn, a GQ
  reporter doing a piece on Mondo, to whom Sarah is speaking in a
  psychedelic gibberish. The poor boy is having a hard time telling
  whether Sarah's trying to seduce him or drive him insane.
           She's been talking about a past DMT experience, then
  suddenly she cuts herself off in midsentence and pins the
  journalist against the refrigerator, making a rapid
   ch-ch-ch-ch-ch'' sound while widening her eyes. Perhaps she is
  describing the frame-within-a-frame-within-a-frame zoom-out
  feeling on psychedelics, when one suddenly experiences a broad
  and sudden shift in perspective. Or maybe she's pretending to be
  a snake. A few other heads turn as she looks into Walter's eyes,
  flips back her long brown hair, and, her mouth an inch from his,
  again spits out "ch-ch-ch-ch-ch''
           One Mondo newcomer explains to the mesmerized New Yorker
  that Sarah means to express the feeling of many scenes receding
  suddenly and the accompanying realization of the kind one gets
  when he conceives an idea from hundreds of points of view at
  once. But the veterans know what's really going on: Sarah is a
  media personality. She's a multimedia manifestation of the
  magazine itself. She's leaped off the page. She's a house song.
  She's a human cyborg.
           At about four o'clock, Sarah turns off the lights for the
  half-dozen survivors of the psychedelic excursion and plays a
  cassette of freshly recorded music called Infinite Personality
  Complex.
           The listeners close their eyes and the stereo speakers
  explode with a vocal fission. Moaning, keening, and howling make
  up most of the sound, but it is so deep, so rich, so layered--or
  at least so damn loud--that it creates a definite bodily
  response. To listen to her music is to have the experience of
  your brain being dehydrated and reconstituted many times per
  second.  Come inside my little yoni,'' her lyrics iterate over
  themselves. Somehow, Sarah Drew's music is the real thing. This
  is a woman on the very edge of something, and even if that
  something is sanity itself, her work and persona merit
  exploration.
           By dawn, everyone has gone to bed except Sarah, Walter (who
  is no longer in this thing for the story), and R.U. Sirius, who
  watches the whole scene with detached amusement, utterly unafraid
  of losing his girlfriend to the journalist.
           As Walter talks to Sarah, she manifests totally. Sarah is a
  magazine article. She  groks'' what he says, making an mm sound
  again and again as she nods her head. This is not a normal,
  conversational acknowledgment she's making, but a forced feedback
  loop of rapidly accelerating mms--as if the faster Sarah mms, the
  more she's understanding, and the more she's prodding him on to
  explore deeper into the phenomenon he's describing. He's simply
  trying to tell her he's attracted to her.
           But Sarah is a cyborg, and finally answers his question with
  a long discourse about virtual space. Our current forms of
  communication--verbal and physical--are obsolete, she explains.
  Someday she will be able to project, through thought, a
  holographic image into the air, into which someone will project
  his own holographic mental image.
            Then we would literally see what the other means,'' she
  borrows from Terence McKenna, "and see what we both mean
  together.'' It would be the ultimate in intimacy, she tells him,
  touching his arm gently, because they would become linked into
  one being.
           The reporter has had enough.  But wouldn't it be much easier
  to just fuck?''
           Six months later, having moved to the next evolutionary
  level, Sarah recalls what she was going through in the Infinite
  Personality period.  I remember I would reach into my mind and
  ... ch-ch-ch-ch-ch-ch. It was the way I had of expressing what I
  was experiencing at that time. Sometimes I'm a very, very, very
  high conduit. It was like a huge information download.''
           For Sarah, the relationship of DNA, computers, psychedelics,
  and music is not conceptual but organic. According to Drew, her
  Infinite Personality Complex served as a  highly dense
  information loop.'' But, like her work, her own DNA was
  mutating--evolving into a denser informational structure. As an
  artist, she became capable of downloading the time-wave-zero
  fractal through her own resonating DNA, and then translating it
  into music. Meanwhile, she was also becoming a human, biological
  manifestation of the downloading process, evolving--like her
  society--by becoming more intimately linked to technology.
            I was becoming what you can call a cyborg. It was time for
  me to make that synthesis. In this kind of work, you are the
  becoming--not an artist separate from the medium. Then you can
  even be in multiple places at once. Ch-ch-ch-ch-ch-ch-ch!''
           Artist as art object goes way back, but not artist as cyborg
  or information loop time traveler. The other particular advantage
  of becoming a cyborg is, of course, that it enables the artist to
  interact fully with her computer and other high-tech recording
  equipment. Sarah's current house project is an adaptation of the
  Bacchae, for which she's using an EMU synthesizer/sampler. She
  makes a moan or a whisper into a microphone that the EMU records
  digitally. Then she replays, overdubs, and manipulates the sounds
  with computers. Finally, she ends up with a house recording that,
  again, recreates a timeless, skinless sexual experience through
  computers.
            It starts out with soft, light sounds and whisperings, then
  moves into a sort of ecstasy. As it starts to build, the
  breathing becomes the rhythms, and the rhythms become the
  breathing. It's the sound of ecstasy happening. And I have a
  male, Dionysian figure, going into orgasm as he's being torn
  apart. And it ends up in a climax. All in five minutes.''
           In addition, using the 3-D  holographic'' sound techniques
  developed for virtual reality systems, Sarah creates a
  three-dimensional acoustic sound space where the audience can
  experience sounds as real, physical presences. The whispers seem
  to come from all sides. This is not just a "sens-u-round'' effect
  but a genuine cyberian effort in structure, style, and meaning.
   I'm talking about a holographic sense of presence and
  movement,'' she insists. "We can take people through time that
  way by creating a space with sound. It'll move people back in
  time.''
           By creating a space with sound, Sarah makes a time machine
  in which she can transport her audience--not by bringing them
  into a different space but by changing the space that they're
  already in. The implication of her music is that time does not
  really exist, since it can be compressed into a single moment.
  The moment itself, of course, is Dionysian; orgiastic bliss is
  the only inroad to timelessness. Because Sarah creates her sound
  space out of her own voice and cyborg presence, she feels her
  music is a way of taking her audience into herself. Her ultimate
  sexual statement is to make love to her entire audience and
  create in them the bliss response.
           Despite her flirtatious manner and flippancy about orgasm,
  Sarah takes human sexuality quite seriously. As several recording
  engineers carry equipment into Sarah's basement studio to mix the
  final tracks for her Bacchae record, she makes a startling
  admission: she'll probably perform with  low energy'' today
  because she had an abortion yesterday. For lack of anything
  better to say, one of the engineers asks her how it was.
            I took acid before I went in,'' she says, "because I really
  wanted to experience it. It was a purge.''
           To average ears, this sounds like intense, artsy beatnik
  nonsense, but Sarah's unflinching commitment to experiencing and
  understanding her passage through time has earned her recognition
  as one of the most fully realized participants in Cyberia.
  Everyone in the scene who knows Sarah--and almost everybody
  does--is a little frightened of her, but also just a wee bit in
  awe.
           She is most definitely for real, and however bizarre she
  gets, everything she says and does is in earnest. Even her
  affectations--weird sounds, strange hats, pseudointellectual
  accent, and name dropping--are done innocently, almost like a
  child trying on costumes to test the reality of each. Sarah's
  life is absolutely a work in progress, and her pieces are
  indistinguishable from her self.
            To have an abortion on acid,'' muses R.U. Sirius the day
  afterward. "It hasn't seemed to affect her too much. It was
  intense, and she cried, but one of the things I like about her is
  she can have these incredibly intense experiences, and she
  expects them.''
           The discontinuity training is complete. Cyberian music has
  evolved into a cyborg.

           CHAPTER 14
           Hypertextual Forays

           The writers of Cyberia underwent a similar evolution. The
  literary culture of Cyberia began as a dark, negative worldview
  but later developed into a multimedia celebration of timelessness
  and designer reality. Today, the literature of Cyberia--like its
  music--has become personified by cyberians themselves, who adopt
  into their own lives the ethos of a fictional designer reality.

           The Interzone
            Beat'' hero William Burroughs didn't start the cyberpunk
  movement in literature, but he foresaw it, most notably in his
  novel Naked Lunch (1959). Although written long before video
  games or the personal computer existed, Burroughs's works utilize
  a precybernetic hallucinatory dimension called the Interzone,
  where machines mutate into creatures, and people can be
  controlled telepathically by "senders'' who communicate messages
  via psychedelics introduced into the victims' bloodstreams.
           Burroughs's description of the psychic interface prophesizes
  a virtual reality nightmare: Senders gain  control of physical
  movements, mental processes, emotional responses, and apparent
  sensory impressions by means of bioelectrical signals injected
  into the nervous system of the subject. ... The biocontrol
  apparatus [is] the prototype of one-way telepathic control.''
  Once indoctrinated, the drug user becomes an unwilling agent for
  one of the Interzone's two main rivaling powers. The battle is
  fought entirely in the hallucinatory dimension, and involves
  "jacking in'' (as William Gibson will later call it) through
  intelligent mutated typewriters.
           Burroughs's famed  prismatic'' style of writing--almost a
  literary equivalent of Brian Eno's Ambient Music--reads more like
  jazz than the narrative works of his contemporaries. Each word or
  turn of phrase can lead the reader down an entirely new avenue of
  thought or plot, imitating the experience of an interdimensional
  hypertext adventure. But as the pioneer of nonmimetic
  hallucinatory and even pornographic literature, Burroughs
  suffered condemnation from the courts and, worse, occasional
  addiction to the chemicals that offered him access to the far
  reaches of his consciousness. Unlike the cyberian authors of
  today, Burroughs was not free simply to romp in the uncharted
  regions of hyperspace, but instead--like early psychedelic
  explorers--was forced to evaluate his experiences against the
  accepted, "sane'' reality of the very noncyberian world in which
  he lived. The morphogenetic field, as it were, was not yet fully
  formed.
           This made Burroughs feel alone and mentally ill. In a letter
  to Allen Ginsburg, he wrote that he hoped the writing of Naked
  Lunch would somehow  cure'' him of his homosexuality. As David
  Cronenberg, who later made a film adaptation of the book,
  comments, "even at that time ... even these guys, the hippest of
  the hip, were still capable of thinking of themselves as sick
  guys who could be cured by some act of art or will or drugs.''
           Burroughs's early pre-Cyberia, as a result, became as dark,
  paranoid, and pessimistic as the author himself. It was three
  decades before cyberian literature could shake off this tone. In
  the current climate, Burroughs has been able to adopt a more
  full-blown cyber aesthetic that, while still cynically expressed,
  calls for the liberation of humanity from the constraints of the
  body through radical technologically enhanced mutation:
            Evolution did not come to a reverent halt with homo
  sapiens. An evolutionary step that involves biologic alterations
  is irreversible. We now must take such a step if we are to
  survive at all. And it had better be good. ... We have the
  technology to recreate a flawed artifact, and to produce improved
  and variegated models of the body designed for space conditions.
  I have predicted that the transition from time into space will
  involve biologic alteration. Such alterations are already
  manifest.''
           It wasn't until the 1990s (and close to his own nineties)
  that Burroughs gained access to other forms of media, which more
  readily accepted his bizarre cyberian aesthetic. Filmmaker Gus
  Van Sant (Drugstore Cowboy; My Own Private Idaho) collaborated
  with Burroughs on a video version of the satiric poem
   Thanksgiving Prayer,'' which later appeared in freeze-frame form
  in Mondo 2000. But long before Burroughs had himself successfully
  crossed over into other media, his aesthetic and his worldview
  had found their way there.

           Jacking in to the Matrix
           Cyberpunk proper was born out of a pessimistic view similar
  to that of William Burroughs. The people, stories, and milieu of
  William Gibson's books are generally credited with spawning an
  entirely new aesthetic in the science fiction novel, and
  cross-pollinating with films like Bladerunner, Max Headroom, and
  Batman. Taking its cue from comic books, skateboard magazines,
  and video games more than from the lineage of great sci-fi
  writers like Asimov and Bradbury, cyberpunk literature is a
  gritty portrait of a future world not too unlike our own, with
  computer hackers called  cowboys,'' black market genetic
  surgeons, underground terrorist-punkers called Moderns who wear
  chameleonlike camouflage suits, contraband software, drugs, and
  body parts, and personality imprints of dead hackers called
  "constructs'' who jet as disembodied consciousness through the
  huge computer net called  the matrix.'' The invention of the
  matrix, even as a literary construct, marks the birth of
  cyberpunk fiction. Here, the matrix describes itself to Case,
  Gibson's reluctant cowboy hero:

            The matrix has its roots in primitive arcade games,'' said
           the voice-over, "in the early graphics programs and military
           experimentation with cranial jacks.'' On the Sony, a
           two-dimensional space war faded behind a forest of
           mathematically generated ferns, demonstrating the spacial
           possibilities of logarithmic spirals; cold blue military
           footage burned through, lab animals wired into test systems,
           helmets feeding into fire control circuits of tanks and war
           planes.  Cyberspace. A consensual hallucination experienced
           daily by billions of legitimate operators, in every nation,
           by children being taught mathematical concepts. ... A
           graphic representation of data abstracted from the banks of
           every computer in the human system. Unthinkable complexity.
           Lines of light ranged in the nonspace of the mind, clusters
           and constellations of data. Like city lights ... receding
           ...''

           The matrix is a fictional extension of our own worldwide
  computer net, represented graphically to the user, much like VR
  or a video game, and experienced via dermatrodes, which send
  impulses through the skin directly into the brain. After years
  away from cyberspace, Case is given the precious opportunity to
  hack through the matrix once again. Gibson's description voiced
  the ultimate hacker fantasy for the first time:

           He closed his eyes.
           Found the ridged face of the power stud.
           And in the bloodlit dark behind his eyes, silver phosphenes
           boiling in from the edge of space, hypnagogic images jerking
           past like film compiled from random frames. Symbols,
           figures, faces, a blurred, fragmented mandala of visual
           information.
           Please, he prayed, now--
           A gray disk, the color of Chiba sky.
           Now--
           Disk beginning to rotate, faster, becoming a sphere of paler
           gray. Expanding--
           And flowed, flowered for him, fluid neon origami trick, the
           unfolding of his distanceless home, his country, transparent
           3D chessboard extending to infinity. Inner eye opening to
           the stepped scarlet pyramid of the Eastern Seaboard Fission
           Authority burning beyond the green cubes of Mitsubishi Bank
           of America, and high and very far away he saw the spiral
           arms of military systems, forever beyond his reach.
           And somewhere he was laughing, in a white-painted loft,
           distant fingers caressing the deck, tears of release
           streaking his face.''

           The invention of cyberspace as a real place is the most
  heralded of the cyberpunk genre's contributions to fiction and
  the arts. William Gibson and his colleague/collaborator Bruce
  Sterling paint vivid portraits of a seamy urban squalor
  contrasted by an ultra-high-tech web of electronic sinews,
  traveled by mercenary hackers, digital cowboys, artificial
  intelligences, and disembodied minds.
           These authors acknowledge the discrepancy between the
  promise of technological miracles, such as imprinting
  consciousness onto a silicon chip, and their application in a
  real world still obsessed with power, money, and sex. Their backs
  are the literary equivalent of industrial music, exploring a
  world where machines and technology have filled every available
  corner, and regular people are forced to figure out a way to turn
  these technologies against the creators and manipulators of
  society.
           Contributing to the pessimistic quality of these works is
  another idea shared with the industrial movement--that human
  beings are basically programmable.  I saw his profile,'' one
  character remarks about another. "He's a kind of compulsive
  Judas. Can't get off sexually unless he knows he's betraying the
  object of his desire. That's what the file says.'' And we know
  that means he can't act otherwise. Characters must behave
  absolutely true to their programming, having no choice but to
  follow the instructions of their emotional templates. Even Molly,
  the closest thing to a love-interest in Neuromancer, leaves her
  boyfriend with a written, self-defeating apology:  ITS THE WAY IM
  WIRED I GUESS.''
           Like Burroughs's reluctant hero in Naked Lunch, Case's
  addictive personality is exploited by higher powers, and he must
  pay for the joy of jacking in by becoming an agent for a dark,
  interdimensional corporation. Also like Burroughs's prismatic
  style, the feeling of these books is more textural than
  structural. Like fantasy role-playing, computer games, or
  Nintendo adventures, these books are to be appreciated for the
  ride. Take the opening of Gibson and Sterling's novel, The
  Difference Engine:

           Composite image, optically encoded by escort-craft of the
           trans-Channel airship Lord Brunel: aerial view of suburban
           Cherbourg, October 14, 1905.
           A villa, a garden, a balcony.
           Erase the balcony's wrought-iron curves, exposing a
           bath-chair and its occupant. Reflected sunset glints from
           the nickel-plate of the chair's wheel-spokes.
           The occupant, owner of the villa, rests her arthritic hands
           upon fabric woven by a Jacquard loom.
           These hands consist of tendons, tissue, jointed bone.
           Through quiet processes of time and information, threads
           within the human cells have woven themselves into a woman.
           Her name is Sybil Gerard.

           Like the characters in Fantastic Voyage, we move through a
  multitiered fractal reality, enjoying the lens of a camera, the
  dexterity of a computer design program, the precision of a
  microscope, the information access of an historical database, the
  intimacy of a shared consciousness, and, finally, the distance
  and objectivity of a narrative voice that can identify this
  entity by its name. The way in which we move through the text
  says as much if not more about the cyberpunk worldview than does
  its particular post-sci-fi aesthetic. Writers like Gibson and
  Sterling hate to be called  cyberpunk'' because they know their
  writing is not just an atmosphere or flavor. While this branch of
  fiction may have launched the cyberpunk milieu, it also embodies
  some of the principles of the current renaissance in its thematic
  implications.
           Even the above passage from The Difference Engine
  demonstrates a sense of holographic reality, where identity is
  defined by the consensual hallucination of a being's component
  parts. Similarly, like a DMT trip, a shamanic journey, or a
  hypertext computer program, reality in these books unfolds in a
  nonlinear fashion. A minor point may explode into the primary
  adventure at hand, or a character may appear, drop a clue or
  warning, and then vanish. Furthermore, these stories boldly
  contrast the old with the new, and the biological with the
  technical, reminding us that society does not progress in a
  smooth, curvilinear fashion.
           Sterling's Schismatrix, for example, pits the technical
  against the organic in a world war between Mechanists, who have
  mastered surgical manipulation of the human body through advanced
  implant technology, and Shapers, who accomplish similar
  biological manipulation through conscious control over their own
  DNA coding. This is the same metaphorical struggle that systems
  mathematician Ralph Abraham has explored throughout human
  history, between the organic spiritual forces--which he calls
  Chaos, Gaia, and Eros--and the more mechanistic forces embodied
  by technology, patriarchal domination, and monotheism. In fact,
  Sterling's own worldview is based on a nonlinear systems
  mathematics model.
            Society is a complex system,'' he writes for an article in
  Whole Earth Review "and there's no sort of A-yields-B business
  here. It's an iteration. A yields B one day and then AB is going
  to yield something else the next day, and it's going to yield
  something else the next and there's 365 days in a year, and it
  takes 20 years for anything to happen.''
           Just as these writers incorporate the latest principles of
  chaos math, new technology, and computer colonization into their
  stories and milieu, they are also fascinated by exploring what
  these breakthroughs imply about the nature of human experience.
  William Gibson knew nothing about computers when he wrote
  Neuromancer. Most of the details came from fantasy:  If I'd
  actually known anything about computers, I doubt if I'd been able
  to do it.'' He was motivated instead by watching kids in video
  arcades: "I could see in the physical intensity of their postures
  how rapt these kids were. It was like one of those closed systems
  out of a Pynchon novel: you had this feedback loop, with photons
  coming off the screen into the kids' eyes, the neurons moving
  through their bodies, electrons moving through the computer. And
  these kids clearly believed in the space these games projected.
  Everyone who works with computers seems to develop an intuitive
  faith that there's some kind of actual space behind the screen.''
           Gibson's inspiration is Thomas Pynchon, not Benoit
  Mandelbrot, and his focus is human functioning, not computer
  programming. The space behind the screen--the consensual
  hallucination--is Cyberia in its first modern incarnation. Gibson
  and his cohorts are cyberpunk writers not because they're
  interested in hackers but because they are able to understand the
  totality of human experience as a kind of neural net. Their
  stories, rooted partially in traditional, linear fiction and
  common sense, mine the inconsistencies of modern culture's
  consensual hallucinations in the hope of discovering what it
  truly means to be a human being. Their permutations on
  consciousness--a cowboy's run in the matrix, an artificial
  intelligence, an imprinted personality--are not celebrations of
  technology but a kind of thought experiment aimed at
  conceptualizing the experience of life.
           As ushers rather than participants in Cyberia, Gibson and
  Sterling are not optimistic about the future of such experience.
  Most criticism of their work stems from the authors' rather
  nihilistic conclusions about mankind's relationship to technology
  and the environment. Gibson's characters in Neuromancer enjoy
  their bodies and the matrix, but more out of addictive
  impulsiveness than true passion.
           Gibson admits,  One of the reasons, I think, that I use
  computers in that way is that I got really interested in these
  obsessive things. I hadn't heard anybody talk about anything with
  that intensity since the Sixties. It was like listening to people
  talk about drugs.'' The cyberian vision according to these, the
  original cyberpunk authors, is a doomed one, where the only truth
  to be distilled is that a person's consciousness has no spirit.
           In a phone conversation, Bruce Sterling shares his similar
  worldview over the shouts and laughter of his children:  If you
  realize that the world is nonlinear and random, then it means
  that you can be completely annihilated by chaos for no particular
  reason at all. These things happen. There's no cosmic justice.
  And that's a disquieting thing to have to face. It's damaging to
  people's self-esteem.''
           Both Sterling and Gibson experienced the  cyberian vision,''
  but their conclusions are dark and hopeless. Rather than trashing
  the old death-based paradigm, they simply incorporate chaos,
  computers, and randomness into a fairly mechanistic model.
  Sterling believes in systems math, cultural viruses, and the
  promise of the net, but, like Bruce Eisner, he doesn't see
  technology as inherently liberating. "I worry about quotidian
  things like the greenhouse effect and topsoil depletion and
  desertification and exploding populations and species extinction.
  It's like it's not gonna matter if you've got five thousand meg
  on your desktop if outside your door its like a hundred twelve
  degrees Fahrenheit for three weeks in a row.''
           While they weren't ready to make the leap into cyberian
  consciousness, Gibson and Sterling were crucial to the formation
  of Cyberia, and their works took the first step toward imagining
  a reality beyond time or locational space. These writers have
  refused, however, to entertain the notion of human beings
  surviving the apocalypse, or even of real awareness outside the
  body. Hyperspace is a hallucination, and death is certainly real
  and permanent. Even Case's friend, the one disembodied
  consciousness in Neuromancer, knows he's not real: his only wish
  is to be terminated.
           It has been left to younger, as-yet less recognized writers,
  like WELL denizen Mark Laidlaw, to invent characters whose
  celebration of Cyberia outweigh the futility of life in a
  decaying world. One of his stories,  Probability Pipeline,''
  which he wrote with the help of cyber novelist and mathematician
  Rudy Rucker, is about two friends, Delbert, a surfer, and Zep, a
  surfboard designer, who invent the ultimate board, or "stick'':
  one that, utilizing chaos mathematics, can create monster waves.

            Dig it, Del, I'm not going to say this twice. The ocean is
           a chaotic dynamical system with sensitive dependence on
           initial conditions. Macro info keeps being folded in while
           micro info keeps being excavated. ... I'm telling you, dude.
           Say I'm interested in predicting or influencing the waves
           over the next few minutes. Waves don't move all that fast,
           so anything that can influence the surf here in the next few
           minutes is going to depend on the surfspace values within a
           neighboring area of, say, one square kilometer. I'm only
           going to fine-grain down to the millimeter level, you wave,
           so we're looking at, uh, one trillion sample points. Million
           squared. Don't interrupt again, Delbert, or I won't build
           you the chaotic attractor.''
            You're going to build me a new stick?''
            I got the idea when you hypnotized me last night. Only I'd
           forgotten till just now. Ten fractal surf levels at a
           trillion sample points. We model that with an imipolex CA,
           we use a nerve-patch modem outset unit to send the rider's
           surfest desires down a co-ax inside the leash, the CA does a
           chaotic back simulation of the fractal inset, the board does
           a jiggly-doo, and ...''
           `TSUUUNAMIIIIII!'' screamed Delbert, leaping up on the bench
           and striking a boss surfer pose.

           Laidlaw and Rucker's world is closer to the cyberian
  sentiment because the characters are not politicians, criminals,
  or unwilling participants in a global, interdimensional battle.
  They are surfers, riding the wave of chaos purely for pleasure.
  To them, the truth of Cyberia is a sea of waves--chaotic, maybe,
  but a playground more than anything else. The surfers'
  conclusions about chaos are absolutely cyberian: sport, pleasure,
  and adventure are the only logical responses to a fractal
  universe. Like the first house musicians who came after Genesis
  P. Orridge's hostile industrial genre, dispensing with leather
  and chains and adopting the fashions of surfwear and
  skateboarding, these younger writers have taken the first leap
  toward ecstasy by incorporating surf culture into their works.
           Laidlaw first thought of writing the story, he explains to
  me in the basement office of his San Francisco Mission District
  home,  at Rudy's house, where he had a Mandelbrot book with a
  picture of a wave. I looked at it, and realized that a surfboard
  can take you into this stuff.'' Laidlaw rejects the negative
  implications of Gibson's hardwired world and refuses to believe
  that things are winding down.
            The apocalypse? I see that as egotism!'' Likewise,
  abandoning the rules of traditional structure ("plot,'' Laidlaw
  explains,  merely affords comfort in a hopeless situation''),
  Laidlaw follows his own character's advice, and surfs his way
  through the storytelling.
            Get rad. Be an adventurist. You'll be part of the system,
  man,'' explains the character Zep, and eventually that's what
  happens. Like Green Fire, who on his visionquests must control
  his imagination lest his fantasies become real, Del accidentally
  sends too many thought signals through his surfboard/chaotic
  attractor to the nuclear power plant at the ocean shore and blows
  it up; but, as luck would have it, he, Zep, and their girl Jen
  escape in an interdimensional leap:
            The two waves intermingled in a chaotic mindscape
  abstraction. Up and up they flew, the fin scraping sparks from
  the edges of the unknown. Zep saw stars swimming under them, a
  great spiral of stars.
            Everything was still, so still.
            And then Del's hand shot out. Across the galactic wheel a
  gleaming figure shared their space. It was coming straight at
  them. Rider of the tides of night, carver of blackhole beaches
  and neutron tubes. Bent low on his luminous board--graceful,
  poised, inhuman.
            `Stoked,' said Jen. `God's a surfer!'''
           The only real weapon against the fearful vision of a cold
  siber-Cyberia is joy. Appreciation of the space gives the surfer
  his bearings and balance in Cyberia.
           This is why art and literature are seen as so crucial to
  coping there: they serve as celebratory announcements from a
  world moving into hyperspace. No matter how dark or pessimistic
  their milieus, these authors still delight in revealing the
  textures and possibilities of a world free of physical
  constraints, boring predictability, and linear events.

           Toasters, Band-Aids, Blood
           Comic book artists, who already prided themselves on their
  non-linear storytelling techniques, were the first to adopt the
  milieu of cyberian literature into another medium. Coming from a
  tradition of superheroes and clearcut battles between good and
  evil, comics tend to focus on the more primitive aspects of
  Cyberia, and are usually steeped in dualism, terror, and
  violence. While younger comic artists have ventured into a
  post-nihilistic vision of Cyberia, the first to bring cyberian
  aesthetics into the world of superheroes, like the original
  cyberpunk authors, depicted worlds as dark as they could draw
  them.
           Batman, the brooding caped crusader, was one of the first of
  the traditional comic book characters to enjoy a cyberpunk
  rebirth, when Frank Miller created The Dark Knight Returns series
  in the 1980's. As Miller surely realized, Batman is a
  particularly fascinating superhero to bring to Cyberia because he
  is a mere motal and, like us, he must use human skills to cope
  with the post-modern apocalypse. The mature Batman, as wrought by
  Miller, is fraught with inconsistencies, self-doubt, and
  resentment toward a society gone awry. He is the same Batman who
  fought criminals in earlier, simpler decades, who now, as an
  older man, is utterly unequipped for the challenges of Cyberia.
           Miller's Dark Knight series interpolates a human superhero
  into the modern social-media scheme. Commentators in frames the
  shape of TV sets interpret each of Batman's actions as they
  occur. Newsmedia criticism running throughout the story reminds
  the audience that Batman's world has become a datasphere: Each of
  his actions effect more than just the particular criminal he has
  beaten up--they have an iterative influence on the viewing
  public.
           For example, a Ted Koppel-like newsman conducts a TV
  interview with a social scientist about Batman's media identity.
  The psychologist responds:

           Picture the public psyche as a vast, moist membrane--through
           the media, Batman has struck this membrane a vicious blow,
           and it has recoiled. Hence your misleading statistics. But
           you see, Ted, the membrane is flexible. Here the more
           significant effects of the blow become calculable, even
           predictable. To wit--every anti-social act can be traced to
           irresponsible media input. Given this, the presence of such
           an aberrant, violent force in the media can only lead to
           anti-social programming.

           The iterative quality of the media within the comic book
  story creates a particularly cyberian  looking glass'' milieu
  that has caught on with other comic book writers as a
  free-for-all visual sampling of diary entries, computer
  printouts, television reports, advertisements, narratives from
  other characters as well as regular dialogue and narration. In
  addition, the comic books make their impact by sampling brand
  names, media identities, and cultural icons from the present, the
  past, and an imagined future. Comics, always an ideal form for
  visual collage, here become vehicles for self-consciously
  gathered iconic samples. This chaos of imagery, in a world Batman
  would prefer to dominate with order and control is precisely what
  cause his anguish.
           In the Batman comics we witness the ultimate battle of
  icons, as Batman and Joker conduct a cyberian war of images in a
  present-day datasphere. They no longer battle physically but
  idealistically, and their weapons are the press and television
  coverage. This becomes particulary ironic when the reader pauses
  to remember that Batman and the Joker are comic book characters
  themselves--of course they would behave this way. They are their
  media identities, which is why their manifestation in the
  datasphere is so important to them. Their battle is a
  metaconflict, framed within a cut-and-paste media.
           So poor Batman, a character out of the patriarchy (he is,
  after all, avenging the murder of his father), finds himself
  caught in a nightmare as he tries to control post-modern chaos.
  In Frank Miller's words,  Batman imposes his order on the world;
  he is an absolute control freak. The Joker is Batman's most
  maddening opponent. He represents the chaos Batman despises, the
  chaos that killed his parents.'' Living in a comic book world,
  it's no wonder that Batman is going crazy while the Joker seems
  to gain strength over the years.
           This is why the experience of Miller's world is more like
  visiting an early acid house club than reading a traditional
  comic book. Miller initiates a reexploration of the nonlinear and
  sampling potential of the comic-book medium, pairing facing pages
  that at first glance seem unrelated but actually comment on each
  other deeply. A large, full-page abstract drawing of Batman may
  be juxtaposed with small cells of action scenes, television
  analysis, random comments, song lyrics, or newsprint. As the eye
  wanders in any direction it chooses, the reader's disorientation
  mirrors Batman's confusion at fighting for good in a world where
  there are no longer clear, clean lines to define one's position.
  The comic-book reader relaxes only when he is able to accept the
  chaotic, nonlinear quality of Miller's text and enjoy it for the
  ride. Then, the meaning of Batman's story becomes clear, hovering
  somewhere between the page and the viewer's mind.
           Even more grotesque, disorienting, and cyber-extreme is the
  work of Bill Sienkiewicz, whose Stray Toasters series epitomizes
  the darkest side of the cyberpunk comic style. The story--a
  mystery about a boy who, we learn, has been made part machine--is
  depicted in a multimedia comic-book style, with frames that are
  include photographs of nails, plastic, fringe, packing bubbles,
  toaster parts, leather, Band-Aids, and blood. This world of
  sadomasochism, crime, torture, and corruption makes Neuromancer
  seem bright by comparison. There is very little logic to the
  behaviors and storyline here--it's almost as if straying from the
  nightmarish randomness of events and emotions would sacrifice the
  nonlinear consistency. In essence, Stray Toasters is a world of
  textures, where the soft, hard, organic, and electronic make up a
  kind of dreamscape through which both the characters and the
  readers are moved about at random. As Bruce Sterling would no
  doubt agree, an accidental or even an intentional electrocution
  could come at any turn of a page.
           Finally, though, cyber-style comics have emerged that are as
  hypertextual as Miller or Sienkiewicz's, but far more optimistic.
  Like the characters of Marc Laidlaw and Rudy Rucker, the Teenage
  Mutant Ninja Turtles are fun-loving, pizza-eating surfer dudes,
  for whom enjoying life (while, perhaps, learning of their origin
  and fighting evil) is of prime importance. They are just as
  cyberpunk and nonlinear as Batman or the Joker, but their
  experience of life is playful. While the characters and stories
  in the subsequent films and TV cartoons are, admittedly, fairly
  cardboard, the original comic books produced out of a suburban
  garage by Eastman and Laird are cyberpunk's answer to The
  Hitchhiker's Guide to the Galaxy. Four turtles, minding their own
  business, fall off a truck and into a puddle of ooze that turns
  them into human-size talking turtles. They are trained by a rat
  to become ninja warriors, and then they go on an interdimensional
  quest to the place where the transformative ooze originated.
  Throughout their adventures, the turtles maintain a lighthearted
  attitude, surfing their way through battles and chases.
           The violence is real and the world is corrupt, but the
  turtles maintain hope and cheer. The comic itself, like the Toon
  Town atmosphere, is a sweet self-parody, sampling nearly all of
  the comic-book-genre styles. But instead of creating a
  nightmarish panoply, Eastman and Laird use these elements to
  build a giant playground. Challenges are games, truly evil
  enemies are  bad guys,'' and the rewards are simple--pizza and a
  party. The Teenage Mutant Ninja Turtles series offers the only
  optimistic response to a nonlinear and chaotic world: to become
  softer, sweeter, more adventurous for its own sake, and not to
  take life too seriously.

           Signal Compression and Mind Expansion
           The multimedia quality of cyber comic books spills over into
  cyberian video production, which has begun to reinterpret its own
  dynamic in relation to the fantasy games, novels, and comics.
  While these media borrow from video's quick-cut electronic
  immediacy, videographers now borrow back from the cyberpunk style
  and ethics to create a new graphic environment--one that
  interacts much more intimately with the viewer's body and
  consciousness than does the printed page.
           At any Toon Town house event, television monitors throughout
  the club flash the computer-generated imagery of Rose X, a
  company created by Britt Welin and Ken Adams, a young married
  couple who moved Petaluma, California, to be close to their
  mentor, Terence McKenna. Global Village enthusiasts, they hope
  their videos will help to awaken a network of like-minded people
  in remote regions throughout the nation. Their vision, inspired
  in part by McKenna, is of a psychedelic Cyberia, where techniques
  of consciousness, computers, and television co-evolve.
           Like McKenna, Ken and Britt believe that psychedelics and
  human beings share a morphic, co-evolutionary relationship, but
  they are quick to include technology in the organic dance. As
  they smoke a joint and splice wires in their garage-studio (where
  else?), Ken explains the video-psychedelic evolutionary model.
            Psychedelic experiences are almost like voices from your
  dream state. They call you and they seduce you. People are also
  constantly seduced by psychedelic techniques on TV that have to
  do with fluid editing and accelerated vision processing. People
  love that stuff because it strikes them in a very ancient place,
  something that spirals back down into the past for everybody
  whether or not they're using psychedelics. It's there already.''
           Like MTV videos that substitute texture for story and quick
  cuts for plot points, Rose X videos work on an almost subliminal
  level. Meaning is gleaned from the succession of images more than
  their linear relationship. Viewers process information moment to
  moment, thus the amount processed increases with the number of
  cuts, even if the data is less structured. Rose X takes these
  techniques a step further by intentionally appealing to the
  viewer's ability to experience a kind of morphic resonance with
  the patterns and data flashing on the screen. Even their subject
  matter--their most popular videos are talks by Terence McKenna
  and Ralph Abraham--is intended to awaken dormant zones of human
  consciousness.
           Britt, a perky, dark blonde with a southern accent, pops in
  a  video collage'' and details her take on the relationship of
  technology, psychedelics, and consciousness. The images swirl on
  a giant video screen flanked by banks of computer equipment and
  wires. It's difficult to figure out the difference between what's
  around the screen and what's being projected onto it.
            We work in a psychedelic state when we're able to. And then
  we have a different relationship to our technology. We're into a
  concept called `technoanimism,' where we really think of
  technology itself as an animistic dynamic that filters through
  the individual machines, bringing an overspirit to them--an
  animistic spirit that's way beyond what humans are comprehending
  on their own level.''
           Britt, like Sarah Drew from the music world, has developed
  herself into a cyborg. Both women unite with their technology in
  order to channel information they believe is new to humanity.
  Just as house musicians start with a sound, then go where the
  sound takes them, Britt allows her video and computer equipment
  to lead her into artistic discoveries.  When you are functioning
  at a high psychedelic level and you go into a cyberspace
  environment, you lose your parameters and you find yourself
  entirely within the electronic world. It breeds its own
  surprises.''
           Unlike most men in the cyber-arts scene, who tend to think
  of themselves as dominators of technology, Ken, like Britt,
  strives to become  one'' with the machine. "Our video-computer
  system's set up to ease us into a level of intimacy where we can
  use it in a transparent sense. If I enter into a trance
  relationship with it, then it ends up having a spiritlike
  existence.''
           Rose X's current project, a feature-length video call
  Strange Attractor emerges out of their interest in the
  relationship of technology to organic interdimensional
  consciousness. In the story, a reversal of the Adam and Eve myth,
  Rose is a  strange attractor'''-- a person who, through lucid
  dreaming, can access the vast network of artificial environments
  normally entered through computers or virtual reality. On one of
  her journeys into cyberspace, she befriends another strange
  attractor--a young man who has gotten lost in the consensual
  hallucination. Her task is to rescue this lost soul by getting
  him to experience his body--through virtual sex--or his
  spirit--by getting him to eat a psychoactive apple. On the way,
  she is helped by an interdimensional sect who use organic methods
  to access Cyberia, and thwarted by an evil race of authorities,
  who hope to curd interdimensional travel and trap the human race
  forever in its earthly, single-dimensional reality.
           The battle is typically cyberpunk, but here the forces of
  chaos are the good guys, and those who put a lid on
  interdimensional travel are the bad guys. The good guys are true
  cyberians, who use ancient techniques, psychedelics, and
  computers in a nondiscriminatory cybersampling of whatever works.
  Britt and Ken believe Eve was right, and that had Adam followed
  his own impulses rather than God's orders, everything would have
  been okay.
           Unlike earlier voyagers like Burroughs, Britt embraces the
  ambiguous impulses that can feel so unsettling:
            Westerners tend to try to suppress them and ignore them,
  probably out of fear of insanity. If there are voices or beings
  in your mind that you don't seem to have any control over--that
  can be a terrifying prospect.''
           Similarly, rather than be afraid of technology's influence
  over them, they lovingly embrace their machinery as an equal
  partner in the race toward hyperspace. The printed,  official''
  version of Britt and Ken's psychedelic and technological agenda
  equates the experience of drugs with the promise of technology
  and the lost art of ecstasy:
            Strange but efficient organic forms appearing and
  disappearing resemble visions before sleep when two worlds touch.
  This is computer video signal compression. Like peyote, like
  psilocybin, silicon has songs to sing, stories to tell you won't
  hear anywhere else.''
           Likewise, the Rose X company is true to cyberian ideals of
  tribal, open interaction--a new garage-band ethic based on
  pooling resources and hacking what's out there. Britt trained
  herself on the Amiga Video Toaster after she convinced her
  employer to buy one. Ken bought his with money from an NEA grant.
  But even without elaborate social hacking, the Video Toaster's
  low cost makes it as available now as a guitar and amplifier were
  in the sixties. The device links the personal computer to the
  television, giving the viewing public its first opportunity to
  talk back to the screen. Britt explains enthusiastically:  Look
  how many bands got formed since the Beatles.''
           Low-cost guerrilla production techniques have also led
  artists toward the cut-and-paste aesthetic. No longer concerned
  with making things look  real,'' videographers like Ken and Britt
  do most of their work in postproduction, manipulating images they
  shoot or scrounge. Like house music recording artists, their
  techniques involve sampling, overlaying, and dubbing. Ken is
  proud that his work never tries to imitate a physical reality and
  is especially critical of filmmakers who waste precious resources
  on costly special effects. Video art in Cyberia is cut-and-paste
  impressionism. Just as comic-book artists include television
  images or even wires and blood in their cells, videographers
  include pictures of the Iraq bombings, virtual reality scenes,
  and even old sitcoms.
            We're much more like a cyberpunk comic book. We don't want
  it to look like it takes place in a natural setting. We want it
  to all be self-contained in a conceptual space that's primarily
  videographic--like virtual reality. It'll be the reality of the
  imagination. We've quit trying to mimic reality; we try to mimic
  our imagination, which is the root of all reality anyway.''
           Again, the final stage in the development of a cyberian
  genre is the designer being, mated both with technology and with
  psychedelics in the hope of creating a new territory for human
  consciousness. But what the designers of the new literary milieu
  may not realize is that around the world, thirsty young minds
  absorb these ideas and attempt to put them into effect in their
  own lives. The fully evolved cyberian artists aren't making any
  art at all. They're living it.

           CHAPTER 15
           Playing Roles

           Ron Post, aka Nick Walker, is a gamemaster and aikido
  instructor from suburban New Jersey. In his world, fantasy and
  reality are in constant flux. Having fully accepted ontological
  relativism as a principle of existence, Ron and his posse of
   gamers'' live the way they play, and play as a way of life. It's
  not that life is just a game, but that gaming is as good a model
  as any for developing the skills necessary to journey
  successfully through the experience of reality. It is a constant
  reminder that the rules are not fixed and that those who
  recognize this fact have the best time. Ron, his "adopted''
  brother Russel (they named themselves after the comic-book
  characters Ron and Russel Post), and about a dozen other
  twenty-something-year-olds gather each week at Ron's house to
  play fantasy role-playing games. Like the psychedelic trips of
  the most dedicated shamanic warriors, these games are not mere
  entertainment. They are advanced training exercises for cyberian
  warriors.
           Fantasy role playing games, unlike traditional board games,
  are unstructured and nonlinear. There is no clear path to follow.
  Instead, the game works like an acting exercise, where the
  players improvise the story as they go along. There is no way to
   win'' because the only object is to create, with the other
  players, the best story possible. Still, players must keep their
  characters alive, and having fun often means getting into trouble
  and then trying to get out again.
           Ron's game is based in GURPS, the Generic Universal Role
  Playing System, by Steve Jackson; it is a basic set of numerical
  and dice-roll rules governing the play of fantasy games. In
  addition, Jackson has provided  modules,'' which are specific
  guidelines for gaming in different worlds. These modules specify
  realistic rules for play in worlds dominated by magic, combat,
  high-tech, even cyberpunk--a module that depicts the future of
  computer hacking so convincingly that the U.S. Secret Service
  seized it from Jackson's office believing it was a dangerous,
  subversive document.
           I meet Ron and Russel at Ron's house, which is next to the
  train overpass in South New Brunswick. It's the kind of day where
  everyone blames the sweltering heat on the greenhouse effect--too
  many weather records are being broken for too many days straight.
  The gamers sit on the front steps of Ron's house with their
  shirts off, except for the two girls. The group defies the
  stereotypically nerdy image of role players--this is an
  attractive bunch; they don't need gaming just to have a group of
  friends. Ron smiles and shakes my hand. His build is slight but
  well defined, which I imagine is due to hours of aikido practice.
  His hard-edged, pointy face and almost sinister voice
  counterbalance his quirky friendliness. He laughs at the cookies
  and wine I've brought as an offering of sorts, recognizing the
  gesture as one of unnecessary respect. He hands off the gifts to
  one of the other gamers, and as several begin to devour the food
  (these are not wealthy kids), Ron takes me upstairs to his room.
           On his drafting table are the map and documents for
  Amarantis, the game Ron spent about a year designing for his
  group to play. It's a world with a story as complex as any novel
  or trilogy--but one that will be experienced by only about a
  dozen kids. Amarantis is a continent that floats
  interdimensionally--that is, the land mass at its eastern coast
  changes over time. It could be one civilization one year and a
  completely different one the next. The western coast of the
  continent is called the  edge.'' It's a sharp drop into no one
  knows what--not even Ron, the creator of this world. He'll decide
  what's there if anyone ventures out over it. The "tech level'' of
  this world is relatively low--crossbows are about as advanced as
  the weaponry gets, but there is magic. The power and accuracy of
  magic on Amarantis fluctuate with what Ron calls the  weather,''
  which refers not to atmospheric conditions but to the magical
  climate. The world is of particular interest to the IDC (the
  InterDimensional Council, which regulates such things), whose
  members recognize it as a nexus point for interdimensional
  mischief. Amarantis also has metaphorical influence over the rest
  of the fictional universe and even on other fantasy game worlds.
  What happens here--in a fractal way--is rippled out through the
  rest of that universe's time and space. If the IDC can maintain
  decorum here, they can maintain it throughout the cosmos.
           Ron wants me to play along today, so we must invent a
  character. I am to enter Amarantis as an IDC cadet, who has
  escaped the academy via its interdimensional transport system.
  But first we must create my character's profile. My strengths and
  weaknesses are determined by a point system out of the GURPS
  manual. Each character has the same number of total points, but
  they are distributed differently. The more points a character has
  dedicated to agility, for example, the more tasks he can perform
  which require this asset.
           During play, rolls of the dice are matched against skills
  levels to determine whether a character wins a fight, picks a
  lock, or learns to fly. If a character has spent too many points
  on wit and not enough on brute strength, he better not get
  cornered by a monster. GURPS has come up with numerical values
  for almost every skill imaginable, from quarterstaff combat to
  spaceship repair. Players may also acquire disabilities--like a
  missing arm or an uncontrollable lust for sex--which gives them
  points to use elsewhere. As in Neuromancer, characters must
  behave according to their profiles. Ron rewards players who,
  while maintaining their weaknesses, still manage to play
  skillfully.
           For all the mathematics of character creation, the playing
  of the game itself is quite relaxed and chaotic. When Ron and I
  emerge from his bedroom we find today's players sitting in the
  living room, shirts still off, ready for action. Ron sets up a
  table for himself in the corner with his map, a notebook of
  information, and a box of index cards for every character in
  Amarantis.
           What's going on here, essentially, is the creation of a
  fantasy story, where game rules and character points dictate the
  progression of the plot. A player thinks up an idea and is
  allowed to run with it as far as he can go until a conflict
  arises. Each character has an agenda of a sort, but these agendas
  do not get satisfied to the point where the game can end. For
  example, an agenda might be to extend the power of a large
  corporation, to destabilize the government of a city, or, as in
  my character's case, to spread goodwill throughout the universe.
           Ron declares my arrival:  Suddenly, in a blaze of light, a
  large metal obelisk crashes through the floor of the stage. Smoke
  and sparks fly everywhere. The obelisk opens to reveal ...'' And
  there I am. After I excuse away my arrival as a space-surfing
  accident--which no one believes--Russel, who plays a corporate
  businessman, invites everyone over to the Bacchic temple, a
  religious organization and megacorporation, to join the revelry
  already in progress. When we go there, Russel proceeds to seduce
  the young dancer (whose show I interrupted) with the promise of
  career advancement. As he takes her to his bedroom, I wander
  around the castlelike church. I hope to steal Russel's prize
  possession: a flying dragon.
           Rolls of the dice decide my fate. The other players,
  especially Russel, watch on in horror, powerless: his character
  is in bed with the dancer and can't hear or see me even though
  the real Russel can. Other players worry for me--they know things
  about Russel's immense powers that I don't. But my character has
  a weakness for taking risks, and, disappointed by the lack of
  enthusiasm for my message of peace and harmony, I feel my only
  choice is to head straight for the edge and thus either certain
  doom or certain awakening. I find the dragon in an open
  courtyard. If I can get it to fly I'll have an easy getaway, but
  the creature is unbridled. I use my skill of
  resourcefulness-- scrounging,'' as it's called in the game--to
  find a rope to fashion into a bridle. I roll the three dice--two
  2's and a 1. The other players moan. I'm a lucky roller, and the
  dice indicate that I easily find the rope. But the hard part is
  flying the creature. My dexterity is the skill that Ron pits
  against the dice. He calls this task a "D minus 8''--very hard. I
  need to roll a 10 or lower to succeed. I roll a 9. Amazing.
  Players cheer as gamemaster Ron describes the wiburn taking off
  into the night. I use the stars to navigate west, toward the
  edge. Russel stares at me from across the room and chills go up
  my spine. He reaches for the GURPS Magic Module to find a spell
  to get his dragon back ... and to destroy me. He plans on using
  corporate/church money to hire a powerful professional wizard.
            Is the Wizard's Hall open this late?'' he asks Ron.
           I look at Ron, who smiles knowingly at me. He had advised me
  to take  magic-protection'' as a strength, and I reluctantly had
  done so. Thanks to Ron's insistence in adding this feature to my
  character, none of Russel's spells will work on me. I'm on my way
  to the edge.
           FRP's (fantasy role-playing games) are surprisingly
  engrossing. They share the hypertext, any-door-can-open feeling
  of the computer net. And, like on a computer bulletin board,
  FRP's do not require that participants play in the same room or
  even the same city. Play is not based in linear time and space. A
  character's decision might be mailed in, phoned in, enacted live,
  or decided ahead of time. Also, there is no  object'' to the
  game. There is no finish line, no grand finale, no winner or
  loser. The only object would be, through the illusion of
  conflict, for players to create the most fascinating story they
  can, and keep it going for as long as possible. As with cyberian
  music and fiction, role-playing games are based on the texture
  and quality of the playing experience. They are the ultimate
  designer realities, and, like VR, the shamanic visionquest, or a
  hacking run, the adventurer moves from point to point in a path
  as nonlinear as consciousness itself. The priorities of FRPs
  reflect the liberation of gamers from the mechanistic boundaries
  imposed on them by a society obsessed with taking sides, winning,
  finishing, and evaluating.

           Edge Games
           These kids are not society's unwitting dropouts. Indeed,
  they are extremely bright people. Ron and Russel met at a school
  for gifted yet underachieving high-schoolers in the Princeton
  area. They were smarter than their teachers, and knew it, which
  made them pretty uncontrollable and unprogrammable. Their
  brilliance was both their weakness and their strength. Because
  the subjects in school bored them, they turned to fantasy games
  that gave their minds the intellectual experience for which they
  thirsted. Of course, their elders never understood.
            Parental reaction is negative towards anything that teaches
  kids to think in original or creative ways,'' Russel reflects.
  "Playing the games is an exercise in looking at different
  realities--not being stuck in a single reality. It gives you
  courage to see how you're following many rules blindly in real
  reality.''
           Russel explains his childhood to me as we share a shoplifted
  cigarette beneath the train overpass. He has learned that the
  rules of this world are not fixed, and both he and Ron live
  according to the principles of uncertainty and change. Like the
  heroes in a cyberpunk novel, they are social hackers who live
  between the lines of the system and challenge anything that seems
  fixed. When Russel is hungry and has no money, he steals food
  from the supermarket ... but he doesn't believe he'll get caught.
  Geniuses take precautions that regular shoplifters don't, I'm
  told, and survival to them becomes yet another  edge game.''
           What is the edge?  The edge is the imaginary or imposed
  limit beyond which you're not supposed to go, says Russel. Where
  you'll get yourself really hurt. Pushing or testing the
  boundaries. Usually we find out the boundaries aren't really
  there. It's matter of putting yourself through the test of your
  own fear.''
           Ron and Russel's comfortable suburban upbringing offered
  them few opportunities to test their tolerance for fear. The boys
  were forced to create their own edge in the form of behavioral
  games, so that they could experience darker, scarier realities.
  These edge games ranged from stealing things from school and
  playing elaborate hoaxes on teachers to assuming new identities
  and living in these invented roles for weeks at a time. Once,
  after taking LSD, Ron, Russel, and their friend Alan went to the
  mall to play an edge game they called  space pirates.'' Ron and
  Russel played interdimensional travelers, and Alan, who was
  temporarily estranged from them for social reasons, played a
  CIA-like spy trying to catch them. By the end of the acid trip
  and the game, Alan was crying hysterically in his mother's
  kitchen, and the Post brothers had to decide "whether we were
  going to help Alan get himself back together from this and
  rebuild things, or let him crumble into the kitchen floor and
  become permanently alienated.''
           Unlike the western border of the continent of Amarantis, to
  Russel and Ron the edge is no fantasy. Even Sarah Drew's abortion
  on acid could be called an edge game. The consequences of playing
  too close can be extremely real and painful. Ron spends as much
  time as possible on the edge, but he takes the risks seriously.
   If you fuck up on the edge, you die. Edge games involve real
  risk. Physical or even legal risk. Try this: Take a subway or a
  city street, walk around, and make eye contact with everyone you
  meet, and stare them down. See how far you can take it. You'll
  come up to someone who won't look away.''
           Part of the training is to incorporate these lessons into
  daily life. All of life is seen as a fantasy role-playing game in
  which the stakes are physically real but the lessons go beyond
  physical reality. Unlike the characters of a cyberpunk book,
  human beings are not limited to their original programming.
  Instead, born gamers, humans have the ability to adopt new
  skills, attitudes, and agendas. They just need to be aware of the
  rules of designer reality in order to do so. Fantasy role-playing
  and playing edge games in real life are ways of developing a
  flexible character profile that can adapt to many kinds of
  situations. As Ron explains:  The object in role-playing games is
  playing with characters whose traits you might want to bring into
  your own life. You can pick up their most useful traits, and
  discard their unuseful ones from yourself.'' One consciously
  chooses his own character traits in order to become a designer
  being.
           Ron slowly slips into the Zen-master tone he probably uses
  with his students at the dojo. As the gamemaster, too, he serves
  as a psychologist and spiritual teacher, rewarding and punishing
  players' behaviors, creating situations that challenge their
  particular weaknesses, and counseling them on life strategies.
  Like a guided visualization or the ultimate group therapy, a
  gaming session is psychodramatic. Moreover, adopting this as a
  life strategy leads gamers to very cyberian conclusions about
  human existence.
            I regard any behavior we indulge in as a game,'' Ron says,
  waxing Jungian. "The soul is beyond not only three-dimensional
  space but beyond the illusion of linear time. Any method we use
  to move through three- or four-dimensional space is a game. It
  doesn't matter how seriously we take it, or how serious its
  consequences are.''
           Ron's wife of just two weeks looks over at him, a little
  concerned. He qualifies his flippant take on designer reality:
   To play with something is not necessarily to trivialize it.
  Anything you do in your life is a role-playing game. The soul
  does not know language--any personality or language we use for
  thinking is essentially taking on a role.''
           To Ron, basically everything on the explicate order is a
  game--arbitrarily arranged and decided. Ron and Russel have
  adopted the cyberian literary paradigm into real life. Fantasy
  role-playing served as a bridge between the stories of cyberpunk
  and the reality of lives in Cyberia. They reject duality
  wholesale, seeing reality instead as a free-flowing set of
  interpretations.
           Again, though, like surfers, they do not see themselves as
  working against anything. They do not want to destroy the system
  of games and role-playing that defines the human experience. They
  want only to become more fully conscious of the system itself.
           Ron admits that they may have an occasional brush with the
  law, but,  we're not rebels. There's nothing to rebel against.
  The world is a playground. You just make up what to play today.''
           These people don't just trip, translate, and download. They
  live with a cyberian awareness full-time. Unlike earlier
  thinkers, who enjoyed philosophizing that life is a series of
  equations (mathematician Alfred North Whitehead's observation
  that  understanding is the a-perception of patterns as such''),
  or Terence McKenna, who can experience "visual language'' while
  on DMT, Ron guides his moment-to-moment existence by these
  principles.
            I'm aware that time is an illusion and that everything
  happens at once.'' Ron puts his arm around his young wife, who
  tries not to take her husband too seriously. "I've got to
  perceive by making things into a pattern or a language. But I can
  choose which pattern I'm going to observe.''
           Role-playing and edge games are yet another way to download
  the datastream accessed through shamanic journeys and DMT trips.
  But instead of moving into a completely unfiltered perception of
  this space and then integrating it piecemeal into normal
  consciousness, the gamer acknowledges the impossibility of
  experiencing reality without an interpretive grid, and chooses
  instead to gain full control over creation of those templates.
  Once all templates or characters become interchangeable, the
  gamer can  infer'' reality, because he has the ability to see it
  from any point of view he chooses.
            The whole idea of gaming is to play different patterns and
  see which ones you like. I like playing the game where I live in
  a benevolent universe, where everything that happens to me is a
  lesson to help enlighten me further. I find that a productive
  game. But there are other games. Paranoia is a really good edge
  game. Or one can play predator: I live in a benevolent universe
  and I'm the other team.''
           That's probably why society has begun to react against
  designer beings: They don't play by the rules. Cyberian art,
  literature, game-playing, and even club life are tolerated when
  they can be interpreted as passing entertainment or fringe
  behavior. Once the ethos of these fictional worlds trickles down
  into popular culture and human behavior, the threat of the
  cyberian imagination becomes real. And society, so far, is
  unwilling to cope with a reality that can be designed.


           PART 5
           Warfare in Cyberia: Ways and Memes

           CHAPTER 16
           Cracking the Ice

           Like a prison escape in which the inmates crawl through the
  ventilation ducts toward freedom, rebels in Cyberia use the
  established pathways and networks of our postmodern society in
  unconventional ways and often toward subversive goals. Just as
  the American rail system created a society of hobos who
  understood the train schedule better than the conductors did, the
  hardwiring of our world through information and media networks
  has bred hackers capable of moving about the datasphere almost at
  will. The nets that were designed to hold people captive to the
  outworn modalities of a consumer society are made from the same
  fibers cyberians are now using in their attempt to climb out of
  what they see as a bottomless pit of economic strife, ecological
  disaster, intellectual bankruptcy, and moral oblivion.
           Warfare in Cyberia is conducted on an entirely new
  battleground; it is a struggle not over territory or boundaries
  but over the very definitions of these terms. It's like a
  conflict between cartographers, who understand the ocean as a
  grid of longitude and latitude lines, and surfers, who understand
  it as a dance of chaotic waves. The resistance to renaissance
  comes out of the refusal to cope with or even believe in the
  possibility of a world free of precyberian materialism and its
  systems of logic, linearity, and duality. But, as cyberians
  argue, these systems could not have come into existence without
  dangerous patriarchal domination and the subversion of thousands
  of years of nondualistic spirituality and feminine, earth-based
  lifestyles.
           Pieced together from the thoughts and works of philosophers
  like Terence McKenna and Ralph Abraham, the ancient history of
  renaissance and antirenaissance from the cyberian perspective
  goes something like this: People lived in tribes, hunting,
  gathering, following animal-herd migrations for ready food
  supplies, enjoying free sex, and worshipping the elements. As
  they followed the herds, these nomads also ate the psychedelic
  mushrooms that grew on the animals' dung, and this kept any ego
  or dominator tendencies in check. The moment when people settled
  down in agricultural communities was the moment when everything
  went wrong. Instead of enjoying the earth's natural bounty,
  people worked the soil for food--an act considered by extremists
  to represent the rape of Gaia and the taming of nature.
  Psychedelics fell out of the daily diet because people weren't
  wandering around anymore. They had time to sit around and invent
  things to make life easier, like the wheel, and so came the
  notions of periodicity and time.
           Time was a particular problem, because if anything was
  certain to these people, it was the fact that after a certain
  amount of time, everybody dies. The only way to live on after
  death is through offspring--but ancient men did not know who
  their offspring were. Only women knew for sure which children
  were their own. In previous, psychedelics-influenced tribes, the
  idea of one's own personal children mattered less, because
  everyone identified with the tribe. Now, with developed egos, men
  became uncomfortable with free love; thus patriarchal domination
  was born. Men began to possess women so that they would know
  which children were their own. The ideas of  property,''
  "yours,''  mine,'' and a host of other dualities were created. In
  an attempt to deny the inevitability of death, a society of
  possessors was born, which developed into a race of conquerors
  and finally evolved into our own nation of consumers.
           Others blame the invention of time for the past six thousand
  years of materialist thought. Fearing the unknown (and, most of
  all, death), ancient man created time as a way to gauge and
  control his unpredictable reality. Time provided a framework in
  which unpredictable events could appear less threatening within
  an overall  order'' of things. Of course the measured increments
  were not the time itself (any more than the ticks of a watch say
  anything about the space between them when the real seconds go
  by), but they provided a kind of schedule by which man could move
  through life and decay toward death in an orderly fashion.
  Whenever man came upon something he did not understand, he put
  over it a grid, with which he could cope. The ocean and its
  seemingly random sets of waves is defined by a grid of lines, as
  are the heavens, the cities, and the rest of reality. The
  ultimate lines are the ones made into boxes to categorize and
  control human behavior. They are called laws, which religions and
  eventually governments emerged to write and enforce.
           According to cyberian logic, the grids of reality are
  creations. They are not necessarily real. The Troubadours
  believed this. People burned at the stake as witches in the
  fourteenth century died for this. Scientists with revolutionary
  ideas must commit to this. Anyone who has taken a psychedelic
  drug experiences this. Fantasy gamers play with this. Hackers who
  crack the  ice'' of well-protected computer networks prove this.
  Anyone who has adopted the cyberian vision lives this.
           The refusal to recognize the lines drawn by  dominator
  society'' is a worse threat to that society than is the act of
  consciously stepping over them. The exploitation of these lines
  and boxes for fun is like playing hopscotch on the tablets of the
  Ten Commandments. The appropriation of the strings of society's
  would-be puppeteers in order to tie their fingers and liberate
  the marionettes is a declaration of war.
           Such a war is now being waged, and on many levels at once.
  The cyberian vision is a heretical negation of the rules by which
  Western society has chosen to organize itself. Those who depend
  on this organization for power vehemently protect the status quo
  by enforcing the laws. This is not a traditional battle between
  conservative and liberal ideologies, which are debates over where
  to put the lines and how thick to draw them. Today's renaissance
  has led to a war between those who see lines as real boundaries,
  and those who see them as monkey bars. They can be climbed on.
           Cyberian warriors are dangerous to the  line people''
  because they can move in mysterious ways. Like ninjas, they can
  creep up walls and disappear out of sight because they don't have
  to follow the rules. Cyberian activities are invisible and render
  the time and money spent on prison bars and locks worthless. The
  inmates disappear through the vents.
           As Marshall McLuhan and even George Orwell predicted, the
  forces in  power'' have developed many networks with which they
  hope to control, manipulate, or at least capitalize on the
  behaviors and desires of the population. Television and the
  associated media have bred a generation of conditioned consumers
  eager to purchase whatever products are advertised. Further, to
  protect the sovereignty of capitalist nations and to promote the
  flow of cash, the defense and banking industries have erected
  communications networks that hardwire the globe together. Through
  satellites, computers, and telecommunications, a new
  infrastructure--the pathways of the datasphere--has superimposed
  itself over the existing grids like a metagrid, enforcing
  underlying materialism, cause and effect, duality and control.
           But cyberians may yet prove that this hardwiring has been
  done a little too well. Rather than create an easy-to-monitor
  world, the end of the industrial era left us with an almost
  infinite series of electronic passages. The passages proved the
  perfect playground for the dendrites of expanding young
  consciousnesses, and the perfect back doors to the power centers
  of the modern world. A modem, a PC, and the intent to destabilize
  might prove a more serious threat to the established order than
  any military invasion. Nowhere is the fear of Cyberia more
  evident than in the legislation of computer laws and the
  investigation and prosecution of hackers, crackers, and
  data-ocean pirates.

           Forging Electronic Frontiers
           There are as many points of view about hacker ethics,
  responsibility, and prosecution as there are players. Just how
  close to digital anarchy we move depends as much on the way we
  perceive law and order in the datasphere as it does on what's
  actually going on. While many young people with modems and
  personal computers are innocently exploring networks as they
  would the secret passages in an interactive fantasy game, others
  are maliciously destroying every system they can get into. Still
  other computer users are breaking in to networks with purpose: to
  gain free telephone connections, to copy information and code, or
  to uncover corporate and governmental scandals. No single
  attitude toward computer hacking and cracking will suffice.
           Unfortunately, the legal and law-enforcement communities
  understand very little about computers and their users. Fear and
  ignorance prevail in computer crime prosecution, which is why
  kids who  steal'' a dollar's worth of data from the electronic
  world suffer harsher prosecution than do kids who steal bicycles
  or even cars from the physical world. Raids have been disastrous:
  Bumbling agents confiscate equipment from nonsuspects, destroy
  legally obtained and original data, and even, on one occasion,
  held at gunpoint a suspected hacker's uninvolved young sister.
  After a series of investigations and botched, destructive arrests
  and raids (which proved more about law enforcement's inability to
  manage computer use, abuse, and crime than it did about the way
  hackers work, play, and think), two interested parties--Mitch
  Kapor, founder of Lotus, and John Barlow, Grateful Dead lyricist
  and computer-culture journalist--founded the Electronic Frontiers
  Foundation.
           The EFF hopes to serve as a bridge of logic between computer
  users and law enforcement so that cyberspace might be colonized
  in a more orderly, less antagonistic fashion. In Barlow's words,
  the seemingly brutal tactics of arresting officers and
  investigators  isn't so much a planned and concerted effort to
  subvert the Constitution as the natural process that takes place
  whenever there are people who are afraid and ignorant, and when
  there are issues that are ambiguous regarding constitutional
  rights.''
           The EFF has served as a legal aid group defending hackers
  whom they believe are being unjustly prosecuted and promoting
  laws they feel better regulate cyberspace. But while the EFF
  attempts to bring law and order to the new frontier, many hackers
  still feel that Barlow and Kapor are on  the other side'' and
  unnecessarily burdening virgin cyberspace with the failed legal
  systems of previous eras.
           Barlow admits that words and laws can never adequately
  define something as undefinable as Cyberia:  I'm trying to build
  a working scale model of a fog bank out of bricks. I'm using a
  building material that is utterly unsuited to the representation
  of the thing I'm trying to describe.''
           And while even the most enlightened articulators of Cyberia
  find themselves tongue-tied when speaking about the new frontier,
  other, less-informed individuals think they have the final word.
  The media's need to explain the hacker scene to the general
  public has oversimplified these issues and taken us even farther
  from understanding them. Finally, young hackers and crackers feed
  their developing egos with overdramatized reports on their
  daring, and any original cyberian urge to explore cyberspace is
  quickly overshadowed by their notoriety as outlaws.
           Phiber Optik, for example, a twenty-year-old hacker from New
  York, plea-bargained against charges that he and his friends
  stole access to  900'' telephone services. When he was arrested,
  his television, books, telephone, and even his Walkman
  confiscated along with his computer gear. While he sees the media
  as chiefly responsible for the current misconceptions about the
  role of hackers in cyberspace, he appears to take delight in the
  media attention that his exploits have brought him.
            People tend to think that the government has a lot to fear
  from a rebellious hacker lashing out and destroying something,
  but we think we have a lot more to fear from the government
  because it's within their power to take away everything we own
  and throw us in jail. I think if people realize we aren't a
  dissident element at all, they would see that the government is
  the bad one.''
           Phiber claims that the reason why hackers like himself break
  into systems is to explore them, but that the media, controlled
  by big business, presents them as dangerous.  The term they love
  to use is `threat to society.' All they see are the laws. All
  they see is a blip on the computer screen, and they figure the
  person broke the law. They don't know who or how old he is. They
  get a warrant and arrest him. It's a very inhuman thing.''
           But this is the very argument that most law enforcement
  people use against hackers like Phiber Optik: that the kids don't
  get a real sense of the damage they might be inflicting because
  their victims are not real people--just blips on a screen.
           Gail Thackery served as an assistant attorney general for
  Arizona and is now attorney for Maricopa County. She has worked
  on computer crime for two decades with dozens of police agencies
  around the country. She was one of the prosecuting attorneys in
  the Sun Devil cases, so to many hackers she is considered  the
  enemy,'' but her views on the legislation of computer laws and
  the prosecution of offenders are, perhaps surprisingly, based on
  the same utopian objective of a completely open system.
            I see a ruthless streak in some kids,'' says Thackery,
  using the same argument as Phiber. "Unlike a street robbery, if
  you do a computer theft, your victim is unseen. It's a fiction.
  It's an easy transition from Atari role-modeling games to
  computer games to going out in the network and doing it in real
  life.''
           The first hacker with whom she came in contact was a
  university student who in 1973  took over'' a class. Intended for
  social workers who were afraid of computers, the class was
  designed to acquaint them with cyberspace. "What happened,''
  explains Thackery,  was this kid had planted a Trojan horse
  program. When the students logged on for their final exam, out
  came, instead of the exam, a six-foot-long typewriter-art nude
  woman. And these poor technophobic social workers were pounding
  keys. They went cuckoo. Their graduation was delayed, and in some
  cases it delayed their certification, raises, and new titles.''
           Thackery sees young hackers as too emotionally immature to
  cope with a world at their fingertips. They are intellectually
  savvy enough to create brilliant arguments about their innocent
  motivations, but in private they tell a different story.  I
  always look at their downloads from bulletin boards. They give
  legal advice, or chat and talk about getting busted, or even
  recite statutes. Kids gang up saying, `Here's a new system. Let's
  trash this sucker! Let's have a contest and see who can trash it
  first!' They display real callous, deliberate, criminal kinds of
  talk.''
           Gail's approach to law enforcement is not to imprison these
  young people but to deprogram them. She feels they have become
  addicted to their computers and use them to vent their
  frustrations in an obsessive, masturbatory way. Just as a drug
  user can become addicted to the substances that provide him
  access to a world in which he feels happier and more powerful, a
  young computer user, who may spend his days as a powerless geek
  in school, suddenly gains a new, powerful identity in cyberspace.
  Like participants in role-playing games, who might shoplift or
  play edge games under the protective veils of their characters,
  hackers find new, seemingly invulnerable virtual personas.
            After we took one kid's computer away,'' Gail says,
  speaking more like a social worker than a prosecuting attorney,
  "his parents said the change is like night and day. He's doing
  better in school, he's got more friends, he's even gone out for
  the ball team. It's like all of a sudden this repressed human
  arises from the ashes of the hacker.''
           The hacker argument, of course, is that another brilliant
  young cyberian may have been reconditioned into boring passivity.
  Thackery argues that it's a victory for the renaissance.  I have
  a philosophical, idealistic view of where computers started to
  head, and where the vandals actually kicked us off the rails. We
  wanted everybody to have a Dick Tracy wristradio, and at this
  point I know so many people, victims who have had their
  relationship to technology ruined. All you have to do is have
  your ATM hacked by a thief and you start deciding technology's
  not worth it.''
           So, in the final analysis, Gail Thackery is as cyberian as
  the most truly radical of the hackers. These are the ones who
  hack not for a specific purpose or out of resentment but for the
  joy of surfing an open datastream. The padlocking of the
  electronic canals is the result of society's inability to cope
  with freedom. Corporate and governmental leaders fear the
  potential change or instability in the balance of power, while
  macho, pubescent hackers act out the worst that their
  ego-imprisoned personalities can muster. In both analyses, the
  utopian promise of Cyberia is usurped by a lust for domination
  and a deeply felt resentment.
           Several months after speaking with Thackery, I get a phone
  call late at night. She is crying; she's furious and needs
  someone to listen.
            Phiber's been busted again! Dammit!'' She goes on to
  explain that the Secret Service in New York, along with the FBI
  and the Justice Department, have just arrested Phiber and several
  of his friends, including Outlaw and Renegade Hacker--the famed
  MOD (Masters of Deception) group. She takes it as a personal
  defeat:
            I always think when we catch these kids, we've been given a
  chance to show them a better way to spend their lives,'' her
  voice cracks in despair, "to finish school, get real jobs, stay
  out of trouble because it's a big bad world out there. Now
  Phiber's gonna go to jail. A kid's going to jail! I thought we
  made a dent but we blew it! I saw it coming.''
           What Gail had observed was undue media attention and praise
  for a boy who deserved better--he deserved scorn and derision.
  According to Gail, the positive reinforcement bestowed on him by
  reporters, computer-company owners, and sixties' heroes since his
  first arrest steered him toward more crime and antisocial
  behavior.
            Phiber was the only hacker to go on Geraldo. Where's
  Geraldo now? Nowhere! The kid's an embarrassment to him now!''
  Gail is fuming--"flaming,'' as they say on the WELL. Looking at
  it from a cyberian vantagepoint, Phiber became a victim of the
  fact that observers always affect the object they are observing.
  Media observation--from the likes of Geraldo or even me--threw
  Phiber farther off course than he already was. His problems were
  iterated and amplified by the media attention.
            What really irks me,'' adds Gail, "is guys like Kapor
  [Mitch Kapor, founder of Lotus] and Jobbs [founder of Apple]
  misleading these kids by not scolding them for hacking. They
  shouldn't pat them on the shoulder! Kapor has no idea what's
  really going on out there today. When he was hacking, things were
  very different. It was a few pieces of code or a university
  prank. They're scared to tell these kids the truth because of
  their liberal guilt.''
           She calls them hypocrites:  These guys certainly protect
  their own software. The money that's funding the EFF is the same
  money that's paying for Lotus's attorneys, and they protect their
  proprietary rights, believe me! Guys like Kapor and Jobbs are
  fighting an old sixties' battle, and getting kids put in jail
  with their misleading touchy-feely rhetoric. The kids shouldn't
  be made to fight these battles for them. It's the kids who are on
  the front line!''
           Gail explains that the young hackers blindly follow the
  wisdom of the original computer hackers--but that this is a logic
  no longer appropriate on today's violent computer frontier.
  Organized crime and Colombian drug cartels now hire young hackers
  to provide them with secure, untraceable communications and
  intelligence.
            Now these kids are being used by drug dealers! They are
  being prostituted, but it's the kids who go to jail! Where's the
  EFF now?''
           Cyberia is not real yet, but the problems facing it are. On
  one hand, fledgling cyberians are still rooted in the political
  activism and cultural extremism of the 1960s and 70s, and eager
  to please the people they consider their forefathers--Tim Leary,
  Steven Jobbs, Mitch Kapor, William Burroughs--by wholeheartedly
  embracing their lifestyles and priorities. Kids who attempt to
  emulate William Burroughs will probably become addicted to drugs,
  and kids who take Steven Jobbs's words at face value may end up
  prosecuted for computer crime. On the other hand, the
  technologies and pathways that young, brilliant cyberians forge
  are irresistible both to themselves and their would-be
  exploiters. Ego invades hyperspace.
           Maybe the detractors are right. Maybe the cyberian
  technologies are not intrinsically liberating. While they do
  allow for cultural change through principles such as feedback and
  iteration, it appears that they can almost as quickly be
  subverted by those who are unready or unwilling to accept the
  liberation they could offer. But others present convincing
  arguments that the operating principles of Cyberia eventually
  will win out and create a more just Global Village.

           CHAPTER 17
           The New Colonialism

           As we slouch farther toward the chaos attractor at the end
  of time, we find most of our networks, electronic or otherwise,
  working against their original aims or being diverted toward
  different ends. Subnetworks and metanetworks grow like mold over
  the original medium. Be it a symptom of social decay, cyberian
  genesis, or both, the growth of new colonialism around and within
  our old systems and structures brings a peculiar sort of
  darkness-before-dawnishness to the close of this millennium.
           Compare our subculture of cyberians to Hogan's Heroes
  carrying out rebellious acts under the noses of guards and
  through underground tunnels in the prison camp. Perhaps the most
  telling sign of our times is that the United States has a greater
  percentage of its population in jail than does any other country,
  and is breeding a criminal subculture further and further removed
  from accepted social scheme.
           It was in prison that legendary phone phreaque Cap'n Crunch
  (who got his name for using a two-note whistle he found in a box
  of Cap'n Crunch cereal to make free long-distance phone calls)
  was forced to join the ranks of the criminal subculture. His real
  name is John Draper, and I find him at Toon Town operating with a
  computer-video interface.
           After several meteoric climbs to the top of the programming
  profession, Draper is in the low phase of an endless
  rags-to-riches-to-rags curve that has defined the past twenty or
  so years of his life. It seems as though every time he develops a
  brilliant new program, an investigation links one of his friends,
  or friends of his friends, to something illegal, and then
  Draper's equipment--along with his livelihood--gets confiscated,
  delaying his progress and costing him his contract. The large,
  gray-haired, bespectacled cyber veteran suggests that we duck
  into the brain-machine room to speak about his prison experience.
            In order for me to survive in jail, I had to make myself
  valuable enough so they wouldn't harass me or molest me. So I had
  to tell everybody how to make calls, how to get in to the system,
  and what to do when they got in there. We'd have little classes.
  Out of pure survival I was forced to tell all and, believe me, I
  did.''
           Draper believes that thousands of telephone and computer
  crimes resulted from his prison classes. When his technologies
  got in the hands of inmates serving time for embezzlement or
  fraud, they in turn developed some of the most advanced
  industrial hacking done today.
           Draper's experiences mirror the ways in which cyberian
  counterculture movements form in society at large. For
  intellectual, emotional, or even physical survival, clusters of
  people--not always linked by geography--form posses characterized
  by the specific networks holding them together. This, then,
  initiates a bottom-up iteration of cyberian ideals.
           One startling example is the growing community of  Mole
  People,'' who inhabit the forgotten tunnels of New York's subway
  system. The New York City Transit Authority estimates that about
  five thousand people live on the first level, but that accounts
  for only one-third of the tunnel system. Other officials estimate
  that closer to twenty-five thousand people live in the entire
  system, which goes much farther down than police or transit
  workers dare trek, and consists of hundreds of miles of abandoned
  tunnels built in the 1890s. The ash-colored denizens of the
  subways elect their own mayors, furnish their underground
  apartments, find electricity, and in some cases install running
  water. Sounding more like an urban myth than a real population,
  mole people claim that their children, born in the tunnels, have
  never seen the light of day. Others speak of patrols, organized
  by mole leaders to prevent their detection by making sure that
  outsiders who stray into their campsites and villages never stray
  out again. Whether or not this is an exaggeration, we do know
  that numerous television news crews who have attempted to reach
  the lower tunnels were pelted with rocks and forced to retreat.
            It's for security,'' explains J.C., who was asked by the
  mayor of his Mole community to explain their philosophy of life
  to Jenny Toth, a New York journalist who befriended the Mole
  People in 1990. "Society lives up in a dome and locks all its
  doors so it's safe from the outside. We're locked out down here.
  They ignore us. They've forgotten what it is to survive. They
  value money, we value survival. We take care of each other.''
  Alienation, disorientation, and, most of all, necessity, form new
  bonds of community cooperation not experienced above ground.
           A man who lives hundreds of feet under Grand Central Station
  explains:  You go down there, play with some wires, and you got
  light. And before you know it, there are twelve to fifteen people
  down there with you. They become like neighborhoods; you're
  friends with everyone. You know the girls at the end and the
  family in the middle. When someone gets sick, we put our money
  together to get medicine. Most people team up. You can just about
  make it that way.''
           This bottom-up networking is analogous to the formation of
  the Global Electronic Village, which also depends on bonds of
  mutual interest and like-minded politics. Each system is made up
  of people whose needs are not met or are even thwarted by
  established channels and each system exploits an existing
  network, using it for a purpose that was not intended. These
  kinds of communities make up an increasingly important component
  in the overall dynamical system of society. Programmer Marc de
  Groot compares this social landscape with the conclusions of
  systems math:
            The classic example of the feedback loop is the thermostat,
  which controls itself. I think we're becoming aware of the fact
  that the most common type of causality is feedback, and not
  linear or top-down. The effect goes back and effects the cause,
  and the cause effects the effect. We have a society where power
  becomes decentralized, we get feedback loops, where change can
  come from below. People in power will try to eliminate those
  threats.''
           The fears about cyberian evolution may stem from a partial
  awareness of these new channels of feedback and iteration. Those
  who believe they are currently in power attempt to squash the
  iterators, but find that their efforts are ineffectual. Like
  mutating bacteria or even cockroaches, feedback loops will foster
  adaptive changes faster than new antibiotics or bug sprays can be
  developed to combat them. Meanwhile, the formerly powerless who
  now see themselves as vitally influencing the course of history
  through feedback and iteration become obsessed with their causes
  and addicted to their techniques. But however obsessed or
  addicted they get, and however fearfully or violently society
  reacts, feedback and iteration slowly and inevitably turn the
  wheel of revolution, anyway.

           Negative Feedback Iteration
           Feedback loops are mathematics' way of phrasing revolution
  and are as natural a part of existence as plankton, volcanoes, or
  thyroid glands. The negative feedback loops to a mechanistic,
  consumption-based culture are irate labor, ecoterrorists, and
  consciousness-expansion advocates, who conduct their iterations
  through cheap communications, printing, and video production.
           Take Chris Carlsson, for example, editor of Processed World,
  a magazine that he says is  about the underside of the
  information age and the misery of daily life in a perverse
  society based on the buying and selling of human time.'' Carlsson
  looks more like a college professor than an office worker; he's a
  brilliant, ex-sixties radical who dropped out of the rat race to
  make his living as an office temp data processor in San
  Francisco.
           On a lazy Sunday morning, Carlsson explains the intricacies
  of his historical-philosophical perspective as he changes the
  screen in his pipe and the grounds in his espresso pot. He
  believes that we are currently living in a  socially constructed
  perversion,'' an unnatural reality that will be forced to change.
  According to Carlsson, our society is addicted to consumption,
  and this addiction leads us to do things and support systems that
  benefit only the dollar, not the individual. The systems
  themselves are constructed, like Muzak, to squash the notion of
  personal power.
            It's hard to imagine how else it could be. The only
  questions you are asked in this society are, `What do you want to
  buy?' and, `What are you going to do for money?' You don't get to
  say, `What do I want out of life and how can I contribute to the
  totality?' There's no mechanism at all in our society that
  promotes some sort of role for the individual.''
           The  processed world'' is a place where the bottom line is
  all that matters. Workers are paid as little as possible to
  produce goods that break as quickly as possible, or serve no
  function whatsoever other than to turn a buck. For this final
  phase in the era of credit and GNP expansion, there can never be
  enough stuff--if there were, the corporations would go out of
  business. The motivation is to sell; the standard of living, the
  environment, cultural growth, and meaning to life do not enter
  into the equation.
           Chemical companies who want to sell chemicals, for example,
  thrive on weak crops and cattle; they hope to create a chemically
  dependent agriculture.  Thus, the first application of
  gene-splicing technology will be bovine growth hormone,''
  Carlsson says. "Not that we need more milk in this country; we
  have a surplus!'' But the growth hormone will increase a cow's
  output of milk. Farmer Jones will need to keep up with Farmer
  Smith, so he, too, will buy the hormone. Unfortunately, the
  hormone also weakens the cows' knees, which requires that the
  farmers purchase more antibiotics as well as other drugs,
  bringing more dollars to the chemical companies. Another example:
  It is to the chemical company's advantage to lobby against
  sterile fruit flies as a way of combating the medfly crisis in
  California. By  persuading'' the government to allow the use of
  pesticides, chemical companies weaken the plants they are
  "saving,'' and thus create further dependence on fertilizers and
  medications--more money, less effectiveness, greater pollution.
           Carlsson does not blame the  people in charge'' for our
  predicament. "The chairman of the board doesn't feel like he has
  any power. He's just as trapped in. Nothing matters to the
  stockholders but how the balance sheet looks.'' Further, as the
  work environment increasingly dehumanizes, the system loses
  precious feedback channels with which it can correct itself. The
  dollar oversimplifies the complexities of a working society (and
  its needs--as we'll see later in this chapter--have simplified
  the global ecology to disastrous levels). As the workplace gets
  more automated, workers become merely a part of the spreadsheet:
  their input and output are monitored, regulated, and controlled
  by computer. As jobs are replaced by machines (which do the work
  more efficiently), workers are demoted rather than promoted. Any
  special skills they developed over time now become obsolete.
           The way out, according to Carlsson, is subversion and
  sabotage.
            When you sell your time, you are giving up your right to
  decide what's worth doing. The goal of the working class should
  be to abolish what they do! Not being against technology, but
  being against the way it's being used. Human beings can find
  subversive uses for things like computers and photocopy machines.
  They were not made to enhance our ability to communicate, and yet
  they do. They provide everybody with a chance to speak through
  the printed medium. The work experience tells the worker that he
  has no say, and that what he is doing is a complete waste of
  time. But this profound emptiness and discontent is not evident
  on TV. Everything in society erodes your self-esteem.''
           Processed World magazine hopes to enhance the worker's
  self-esteem by appealing to his intellect and giving him tips on
  how to subvert the workplace. It's a homespun publication that
  articulates the experience of office workers so that they may
  realize they're not going crazy and their situations are not
  unique. It serves also as a forum for workers to share their
  observations on consumer society, abuses at work and techniques
  for fighting back. Slogans like  sabotage ... it's as simple as
  pulling a plug'' and joke ads for "cobalt-magnet data-zappers''
  for erasing office hard disks accompany the articles and
  testimonials written by reader/workers about ways in which to
  disable the workplace and thus disrupt the evil practices of big
  companies.
           The computer is the primary instrument of sabotage in the
  workplace. The techniques that industrial hackers use against
  competitive companies are now being used by workers against their
  own companies. Usually--as throughout Cyberia--the routes to the
  greatest destruction have already been established unwittingly by
  the company bosses in the hope of better monitoring and
  controlling their employees.
           On a tour of the data entry department at a major insurance
  firm, a computer serviceman and office saboteur explains the way
  things can get reversed.  Our office managers monitor the workers
  through a special intercom feature in the worker's telephone,''
  he whispers as we stroll through the tract-deskscape. "I know
  this because I installed the phone system, and I taught the
  office managers how to use it, and I know that they do use it,
  because I monitor them!'' We arrive at the desk of another
  worker, who plays video games on his computer. When he hits the
  escape key, a dummy spreadsheet covers the screen.
            Show him how the phone works,'' my escort requests.
           The worker punches some keys on his phone and hands me the
  receiver. Someone is dictating a memo about how to order paper.
            That's the floor manager's office,'' the worker says,
  smiling proudly as he takes back the receiver and carefully hangs
  it up.
           My guide boasts about the achievement.  You can repair a
  Rolm (a subsidiary of IBM) phone system through a modem to act
  like a bugging device--useful for bosses to spy on their workers.
  But if you modify the software--which is easy enough to do
  through the modem by remote control without ever entering the
  boss's office--you can take advantage of the same feature in
  reverse!''
            He did it right from my desk with my computer!'' adds the
  worker, thankfully.
           As we walk, most of the workers smile knowingly at my guide.
  They all are in this together. In the lingo of office sabotage,
  he confides proudly,  We've got this place pretty well locked
  up.''
           Sabotage, like computer hacking, can be seen as both a
  natural iteration and a destructive urge. True, it makes people
  feel more powerful and sends a warning signal--in the form of
  negative feedback--to the system as a whole. But it's also an
  opportunity for people to vent their frustration in general. A
  child who feels powerless and unpopular suddenly gains strength
  and status with a computer modem. An anonymous worker who cannot
  see any purpose to his life gets an ego boost when his
  well-planned prank disables an entire company.
           Whether the motives are cyberian idealism or masturbatory
  ego gratification, these actions still serve as iterative
  feedback. We cannot dismiss these efforts as neurotic impulse or
  childish power fantasy just because their perpetrators cannot
  justify themselves with cyberian rhetoric. Even the most
  obsessive or pathological urges of saboteurs, when viewed in a
  cyberian context, appear to be the natural reactions of an
  iterative system against the conditions threatening its
  existence.
           The most pressing of these conditions, of course, are the
  ones currently destroying the biosphere. As James Lovelock
  observed, Gaia defends herself through iterative feedback loops
  like plankton, algae, trees, and insects, which help maintain a
  balanced earth environment and conditions suitable for biological
  life. One such iterative loop may be the radical environmental
  group Earth First! These self-proclaimed  ecoterrorists,'' like
  their founder, the burly Arizonan Dave Foreman, have developed an
  extraordinarily virulent sociopolitical virus called "ecotage''
  or  ecodefense.''
           Ecotage is a terrorist approach to the defense of the
  environment. Rather than conduct protests, stage blockades, or
  influence legislation through lobbying, ecoterrorists perform
  neat, quick, surgical maneuvers that thwart the aims of those who
  would violate the environment. These actions, called
   monkeywrenching,'' take the form of burying spikes in trees so
  that they may not be cut down; disabling vehicles; pulling down
  signs or electric wires; destroying heavy machinery or aircraft;
  spiking roads or woods to make them impassable; triggering animal
  traps; and, most important, getting away with it. Their acts are
  never random, but carefully planned to make the greatest impact
  with the least effort and risk. Cutting two cables on a
  helicopter rotor the evening before an insecticide spray, for
  example, does more damage than stealing the distributor caps out
  of forty jeeps in a company's parking lot. A few low-cost,
  well-planned ecotage attacks can make an entire deforestation
  project unprofitable and lead to its cancellation.
           As Foreman explains in his Ecodefense: A Field Guide to
  Monkeywrenching--a kind of Anarchist's Cookbook with a
  purpose--monkeywrenching is powerful because it is nonviolent (no
  forms of life are targeted, only machines), not organized
  (impossible to be infiltrated), individual, specifically
  targeted, timely, dispersed throughout the country, diverse, fun,
  essentially nonpolitical, simple, deliberate, and ethical. Of
  course the ethics are arguable. Businesses have a  legal'' right
  to destroy the environment (especially if they've paid big bills
  lobbying or bribing for that right). The monkeywrenchers feel
  that the current political system is merely a gear in the
  destruction machine, and that the only tactic left is direct
  action.
           Bob and Kali (yes, she's a TOPY member) are ecoterrorists
  from the Northwest. They have limited their activities (or at
  least the ones they're willing to talk about) to  billboard
  trashing and revision.'' Their hope is to preserve national parks
  and reverse the propaganda campaigns of would-be environmental
  violators. Kali, who works as a waitress in an interstate highway
  rest stop, is an odd mix of American sweetheart blonde and
  ankle-braceleted Deadhead--on her way from the counter to the
  tables she can be heard humming "Sugar Magnolia'' through her
  Colgate smile. Her unthreatening demeanor allows her to listen in
  on and even provoke truckers' and construction workers'
  conversations about ongoing projects. Her boyfriend, Bob, then
  gives this information to more serious monkeywrenchers in their
  area over his school's computer network.
           Bob is an art-studio assistant at the state university
  farther up the highway. He was motivated to take action against
  billboarding on his long drives down to the diner to pick Kali up
  from work each evening.  There's more and more billboards every
  week. There was a law passed to limit the number of billboards,
  but every time we pass a good law like that, the opposite thing
  happens in reality.'' Taking his pseudonym Bob from the "savior''
  of the Church of the Subgenius, a satirical cyberian cult, the
  young man has a tongue-in-cheek attitude toward his
  monkeywrenching and delights in the efficiency of his visual wit.
            One two-dollar can of spray paint can reverse a
  hundred-thousand dollar media campaign. You use their own words
  against them, expose their lies with humor.'' Using his own
  version of a device diagramed in Foreman's Field Guide, Bob puts
  a can of spray paint on top of a long metal rod with a string and
  trigger in the handle. From the ground, he can alter or add to a
  billboard many feet above his reach. Following Foreman's advice,
  he keeps the tool dismantled and hidden in a locked compartment
  of his truck, and varies the locations and times of his "hits''
  so that he won't get caught.  The book says answer the
  billboards. That's what we do. It's like they leave space for our
  comments.'' Among Bob's favorites are painting tombstones on the
  horizons of Marlboro Country and changing campaign slogans from
  "elect'' to eRect.''
           Both Bob and Kali support the activities of more aggressive
  monkeywrenchers, but fear keeps them from going on those
  missions.  Not everyone's gotta risk their lives,'' Kali
  explains. "They've gotten chased by guys with bats.''
            But what they're doing is essential,'' Bob adds. "It's a
  completely natural response. When the body gets sick, it makes
  more white blood cells. These guys are like that. We're like
  that, too, to an extent.''
           From a cyberian perspective, ecoterrorists are natural
  generators of negative feedback in the great Gaian organism. Even
  Brendan O'Regan, the reserved and mild-mannered vice president
  for research at the Institute of Noetic Sciences, acknowledges
  the place of ecotage as a valuable meme against the violation of
  the planet:
            Even if you disagree with the tactic, they're pointing out
  that industry is generating a kind of anarchy toward the
  environment. Ecoterrorists generate an anarchy back. There is an
  extreme that is driving it. Ecotage is sabotage on behalf of the
  environment. It's done rationalizing that due process of law and
  ethical concern is not being followed by the owners of the
  system, so `fuck them.' And a lot of this stuff will be happening
  in concert with and through technologies like the fax, copiers,
  the computer network. It's chaos against chaos.''
           The systems set in place by the  establishment,'' as long as
  we're using blanket terminology, created a new series of feedback
  loops and iterators to replace or at least make us as aware of
  the natural ones destroyed by deforestation and environmental
  tyranny. Large organizations like Greenpeace depend on computer
  hackers and satellite experts both to set up their own
  communications networks and to intercept law enforcement
  communications about planned actions. Illegal television
  broadcasting vans, which have already been used in Germany, are
  currently under construction in the Bay Area; they will be
  capable of substituting scheduled programming with radical
  propaganda, or even superimposing text over regular
  transmissions.
           Ecoterrorists are never antitechnology. They see high tech
  as a tool for faster and more effective feedback and iteration.
  For these and other reasons, the developers of the Gaia
  hypothesis do not predict doom for our planet--especially from
  the development of inventions that appear unnatural. They realize
  the place of technology in the bigger picture, and even its value
  in regulating the biosphere. As James Lovelock, originator of the
  Gaia hypothesis, assures us:
            In the end we may achieve a sensible and economic
  technology and be more in harmony with the rest of Gaia. There
  can be no voluntary resignation from technology. We are so
  inextricably part of the technosphere that giving it up is as
  unrealistic as jumping off a ship in mid-Atlantic to swim the
  rest of the journey in glorious independence.''
           Howard Rheingold, a social theorist, editor of the Whole
  Earth Review and author of computer culture books including
  Virtual Reality, also admits:  It might be correct that
  technology was the wrong choice a long time ago and that it led
  to a really fucked up situation. But I don't see a way of getting
  out of this--without most of the people on Earth dying--without
  learning how to manage technology.''
           The danger here, of course, is in overestimating our
  potential to see our situation clearly and to implement
  technology toward the ends necessary. An oversimplification of
  the issues is as dangerous to our survival and, even more, our
  liberation, as is the reduction and simplification of our
  biosphere through the elimination of the millions of species upon
  which Gaia depends for feedback and iteration.

           CHAPTER 18
           May the Best Meme Win

           It's by using the technologies and pathways laid down by
  promoters of control that cyberians believe they must conduct
  their revolution. The massive television network, for example,
  whose original purpose was to sell products and--except for a
  brief period during the Vietnam war--to manufacture public
  consent for political lunacy, has now been coopted as a feedback
  mechanism by low-end home video cameramen. Coined  Video
  Vigilantes'' on a Newsweek cover, private citizens are bringing
  reality to the media. When a group of cops use excessive force on
  a suspect, chances are pretty good that someone with a camcorder
  will capture the images on tape, and CNN will have broadcast it
  around the world within a couple of hours. In addition, groups
  such as Deep Dish TV now use public access cable channels to
  disseminate convincing video of a reality quite different from
  the one presented on the network newscasts.
            The gun used to be the great equalizer,'' explains Jack
  Nachbar, professor of popular culture at Bowling Green
  University, in reference to camcorders. "You can say this is like
  the new six gun, in a way. It can really empower ordinary
  people.'' Police departments now bring their own video cameras to
  demonstrations by groups like DIVA (Damned Interfering Video
  Activists) in order to make a recording of their own side of the
  story. The new war--like Batman's media battle against the
  Joker--is fought not with conventional weapons but with images in
  the datasphere. The ultimate weapon in Cyberia is not the sword
  or even the pen but the media virus.
           The media virus is any idea that infiltrates the host
  organism of modern society. It can be a real thing, like Mark
  Heley's Smart Bar, which functions on an organic level yet also
  acts as a potent concept capable of changing the way we feel
  about drugs, health care, and intelligence. A virus can also be a
  pure thought or idea, like  Gaia'' or "morphic resonance,''
  which, when spread, changes our model of reality. The term virus
  itself is a sort of metamedia virus, depicting society as a
  immunodeficient host organism vulnerable to attack from  better''
  thoughts and messages. A virus contains genetic code, what
  cyberians call "memes,'' which replicate throughout the system as
  long as the information or coding is useful or even just
  attractive. Cyberian activists are marketing experts who launch
  media campaigns instead of military ones, and wage their battles
  in the territory of cyberspace. How the computer nets, news, MTV,
  fashion magazines, and talk show hosts cover a virus will
  determine how far and wide it spreads.
           The public relations game is played openly and directly in
  Cyberia. As we've seen, people like Jody Radzik, Earth Girl, and
  Diana see their marketing careers as absolutely compatible with
  their subversive careers. They are one and the same because the
  product they market--house culture--is a media virus.  The fuel
  that's going to generate the growth of this culture is going to
  be trendiness and hipness,'' Radzik says. "We're using the
  cultural marketing thing against itself.'' So, to be hipper and
  trendier, people buy Radzik's clothing and are exposed to the
  memes of house culture: fractals, chaos, ecstasy and Ecstasy,
  shamanism, and acceptance. Making love groovy.
           But older, more practical generations cannot be so easily
  swayed by fashion or hipness. Cyberians who hope to appeal to
  this market segment use different sorts of viruses--ones that are
  masked behind traditional values, work ethics, and medical
  models. Michael Hutchinson, author of The Book of Floating,
  Megabrain, and Sex and Power, makes his living distributing
  information about brain machines and other stress-reduction
  devices. He is a tough and determined New Yorker dressed in local
  Marin County garb: pastels, khaki, and tennis shoes. Similarly,
  the cyberian motives behind his  stress-reduction'' systems are
  dressed in quite innocent-sounding packaging.
            When we took acid in the sixties,''Hutchinson admits, "we
  felt our discovery could change the world. A lot of the spirit at
  the time was, `Hey, let's dump this stuff in the reservoir and
  turn on America...the world! We can get everybody high and there
  won't be any war!'''
           But it's hard to get people to drop acid. Getting them to
  put a set of goggles on their eyes is a whole lot easier and can
  even be even be justified medically. Numerous studies have
  demonstrated that the flashing lights and sounds produced by
  brain machines can relax people, invigorate them, and even
  relieve them from substance abuse, clinical depression, and
  anxiety. The machines work by coaxing the brain to relax into
  lower frequencies, bringing a person into deep meditative states
  of consciousness. This can feel like a mild psychedelic trip
  according to Hutchinson, and has many of the same
  transformational qualities.
            The subconscious material tends to bubble to the surface,
  but you are so relaxed by the machine that you're able to cope
  with whatever comes up. Over a period of time, people can release
  their demons in a very gentle way. If it were as intense as an
  acid trip, it would scare people away.'' Hutchinson smiles. In a
  way he is glad to admit that brain machines are really
  transformational wolves in therapeutic sheep's clothing. "There's
  something really subversive to what we're working on here. We've
  convinced businesses to use these devices for stress reduction,
  schools for better learning curves, doctors for drug
  rehabilitation. The hidden agenda is that we actually get them
  into these deep brain states and produce real personality
  transformation. That's the secret subtext. I think in the long
  run this machine's going to have a very revolutionary effect. if
  everybody in the world...''
           His sentence trails off as he muses on global brain-machine
  enlightenment. But the Food and Drug Administration has other
  plans for these devices. Manufacturers may no longer make medical
  claims about the machines before they have received FDA
  approval-- a process requiring millions of dollars. Hutchinson is
  convinced that there are powers behind the suppression of the
  brain virus machine.
            George Bush once said, `The only enemy we have is
  unpredictability.' Authoritarian systems depend on their citizens
  to act with predictability. But anything that enhances states of
  consciousness is going to increase unpredictability. These
  machines lead people to new, unpredictable information about
  themselves. The behavior that results is unpredictable, and, in
  that sense, these tools are dangerous. Big Brother is threatened
  when people take the tools of intelligence into their own
  hands.''
           This is why Hutchinson spends his efforts educating people
  about brain machines rather than distributing the machines
  himself. His newsletters detail where to purchase machines, how
  they work, why they're good, and how to make them.  Mass
  education is mass production,'' he says. "Even if the machines
  are outlawed, the circuit diagrams we've printed will keep the
  technology accessible.''
           Finally, though, the most cyberian element of the brain
  virus machine is the idea, or meme, that human beings should feel
  free to intentionally alter their consciousnesses through
  technology. As the virus gains acceptance, the cyberian ideal of
  a designer reality moves closer to being actualized.

           Meme Factory
           For the survival of a virus, what promoters call
   placement'' is everything. An appearance on The Tonight Show
  might make a radical idea seem too commonplace, but an article in
  Meditation might associate it with the nauseatingly "new'' age. A
  meme's placement is as important to a media virus as the protein
  shell that encases the DNA coding of a biological virus. It
  provides safe passage and linkage to the target cell, so that the
  programming within the virus may be injected inside successfully.
  One such protein shell is R.U. Sirius's Mondo 2000.
           Originally birthed as High Frontiers, a `zine about drugs,
  altered states of consciousness, and associated philosophies, the
  publication spent a brief incarnation as Reality Hackers,
  concerning itself with computer issues and activism as Cyberia's
  interests became decidedly more high tech. Now known to all
  simply as Mondo, the two or so issues that make their way down
  from the Berkeley Hills editorial coven each year virtually
  reinvent the parameters of Cyberia every time they hit the
  stands. If a virus makes it onto the pages of Mondo, then it has
  made it onto the map. Cyberia's spotlight, Mondo brings together
  new philosophy, arts, politics, and technology, defining an
  aesthetic and an agenda for those who may not yet be fully
  online. Mondo is the magazine equivalent of a house club. But
  more than gathering members of a geographical region into a
  social unit, Mondo gathers members of a more nebulous region into
  a like-minded battalion of memes. Its readers are its writers are
  its subjects.
           Jas Morgan, a pre-med student in Athens, Georgia, knew there
  was something more to reality but didn't know where to find it.
  Like most true cyberians, drugs, music, and media had not made
  Jas dumb or less motivated--they had only made it imperative for
  him to break out of the fixed reality in which he had found
  himself by the end of high school. (He once placed one of his
  straight-A report cards on his parents' kitchen table next to a
  small bag of pot and a note saying  We'll talk.'')
           Like many other fledging cyberians around the United States,
  Jas had few sources of information with which to confirm his
  suspicions about life. He listened to alternative FM radio late
  into the night and read all of Timothy Leary's books twice. Jas
  had been particularly inspired by Leary's repeated advice to the
  turned-on:  Find the others.'' When Jas came upon an issue of
  High Frontiers, he knew he'd found them.
           High Frontiers was the first magazine to put a particular
  selection of memes together in the same place. Ideas that had
  never been associated with one another before--except in
  pot-smoke-filled dorm rooms--could now be seen as coexistent or
  even interdependent. The discontinuous viral strands of an
  emerging culture found a home. Leary wrote about computers and
  psychedelics. Terence McKenna wrote about rain-forest
  preservation and shamanism. Musicians wrote about politics,
  computer programmers wrote about God, and psychopharmacologists
  wrote about chaos. This witches' brew of a magazine put a
  pleasant hex on Jas Morgan, who found himself knocking on the
  door of publisher/ Domineditrix'' Queen Mu's modest mansion
  overlooking Berkeley, and, he says, being appointed music editor
  on the spot. The Mondo House, as it's admiringly called by those
  who don't live there, is the hilltop
  castle/kibbutz/home-for-living-memes where the magazine is
  written, edited, and, for the most part, lived. The writers of
  Mondo are its participants and its subjects. Dispensing with the
  formality of an objectified reality, the magazine accepts for
  publication whichever memes make the most sense at the time. The
  man who decides what makes sense and what doesn't is R.U. Sirius,
  aka Ken Goffman, the editor in chief and humanoid mascot.
           Jas moved in and quickly became Mondo's jet-setting
  socialite. His good looks and preppy manner served as an
  excellent cover for his otherwise  illicit'' agenda, and he
  helped get the magazine long-awaited recognition from across the
  Bay (the city of San Francisco) and the Southland (Los Angeles).
  But as Jas developed the magazine's cosmopolitan image, R.U.
  Sirius developed Jas's image of reality. Jas quickly learned to
  see his long-standing suspicions about consensus reality as
  truths, and his access to new information, people (Abbie
  Hoffman's ex-wife became his girlfriend), and chemicals gave him
  the lingo and database to talk up a storm.
            Every time I want a CD, I have to go out and spend fifteen
  dollars to get one when it would be really nice just to dial up
  on the computer, or, better, say something to the computer and
  get the new release and pay a penny for it. And to not have it
  take up physical space and to not have all these people in the CD
  plant physically turning them out to earn money to eat. I want a
  culture where everybody's equally rich. People will work out of
  their homes or out of sort of neotribal centers with each other,
  the way the scientists work together and brainstorm. Everyone
  worries about motivation. Don't worry--people wouldn't just sit
  around stoned watching TV.''
           He ponders that possibility for a moment.  Maybe people will
  want to take a year off, smoke some grass and watch TV. But then
  they'll get bored and they'll discover more and more of
  themselves.''
           The boys and girls at Mondo have made a profession of
  quitting the work force, getting stoned, and sitting around
  talking like this. (Since my shared experience with the Mondo
  kids, publisher Queen Mu has worked to make the magazine more
  respectable. Most references to drugs are gone, and the original
  band of resident renegades--who Mu now calls  groupees''--has
  slowly been replaced by more traditional writers and editors as
  the magazine tries to compete with the tremendously successful
  Wired magazine. This strategy seems to have back fired, and
  having lost its founding contingent of diehard cyberians, Mondo
  2000's days appear to be numbered. But, in its heyday, Mondo was
  as vibrant as "The Factory,'' Andy Warhol's loft/commune/film
  studio/drug den of 1960s New York City. Mondo the magazine and
  Mondo the social setting provided a forum for new ideas, fashion,
  music, and behavior.)
           Like their counterparts in Warhol's New York, the kids I
  meet at this, the original wild-hearted Mondo 2000 have dedicated
  their lives to getting into altered states and them discussing
  fringe concepts. Their editorial decisions are made on the  if it
  sounds interesting to us, then it'll be interesting to them''
  philosophy, and their popularity has given them the authority to
  make a meme interesting to "them'' simply by putting it in print.
           The entire clan found itself on the Mondo staff pretty much
  in the same way as Jas. Someone shows up at the door, talks the
  right talk, and he's in. The current posse numbers about twenty.
  At the center of this circus is R.U. Sirius. He's Cyberia's Gomez
  Addams, and he makes one wonder if he is a blood relation to the
  menagerie surrounding him or merely an eccentric voyeur. It's
  hard to say whether Sirius is the generator of Cyberia or its
  preeminent detached observer, or both. Maybe his success proves
  that the ultimate immersion in hyperspace is a self-styled
  metaparticipation, where one's surroundings, friends, and lovers
  are all part of the information matrix, and potential text for
  the next issue. While some social groups would condemn this way
  of treating one's intimates, the Mondoids thrive off it. They are
  human memes, and they depend on media recognition for their
  survival.
            We're living with most of our time absorbed in the media,''
  Ken speculates on life in the media whirlwind. "Who we are is
  expressed by what we show to the world through media extensions.
  If you're not mentioned in the press, you don't exist on a
  certain level. You don't exist within the fabric of the Global
  Village unless you're communicating outwards.''
           So, by that logic, Sirius decides what exists and what
  doesn't. He has editorial privilege over reality.  Oppose it if
  you want,'' he tells me as we drive back from a Toon Town event
  to the Mondo house late one night, "but you're already existing
  in relation to the datastream like the polyp to the coral reef or
  the ant to the anthill or the bee to the beehive. There's just no
  getting away from it.'' And Sirius is Cyberia's genetic engineer,
  designing the reality of the media space through the selection of
  memes.
           R.U. Sirius's saving grace--when he needs one to defend
  himself against those who say he's playing God--is that he
  doesn't choose the memes for his magazine with any conscious
  purpose or agenda. The reason he left Toon Town so early (before
  2:00 A.M.) is that, in his opinion, they present their memes too
  dogmatically.  Mark Heley and the house scene are a bit religious
  about what they're doing. Mondo 2000 doesn't have an ideology.
  The only thing we're pushing is freedom in this new territory.
  The only way to freedom is not to have an agenda. Protest is not
  a creative act, really.''
           The memes that R.U. Sirius chooses for his magazine, though,
  are politically volatile issues: sex, drugs, revolutionary
  science, technology, philosophy, and rock and roll. Just putting
  these ideas into one publication is a declaration of an
  information war. Sirius claims that one fan of theirs, a
  technical consultant for the CIA and the NSA, always sees the
  magazine on the desks of agents and investigators.  He told us
  `they all love you guys. They read you to try to figure out
  what's going on.' Why that's pretty pathetic. I told him we're
  just making it up.''
           In spite of his lampoonish attitude, Sirius admits that his
  magazine reflects and promotes social change, even though it has
  no particular causes.  We're not here to offer solutions to how
  to make the trains run on time. We're coming from a place of
  relative social irresponsibility, actually. But we're also
  offering vision and expansion to those who want it. We don't have
  to answer political questions. We just have to say `here we
  are.'''
           And with that we arrive at the Mondo house. Sirius has a
  little trouble getting out of the car.  I'm kicking brain drugs
  right now,'' he apologizes. "I was experiencing some back pain so
  I'm staying away from them, for now.'' Yet, he manages to round
  off his exit from the vehicle with a little flourish of his cape.
  He moves like a magician--a slightly awkward magician--as if each
  action is not only the action but a presentation of that action,
  too. No meaning. Just showmanship.
           As he walks the short footpath to house, he comes upon
  journalist Walter Kirn, who is urinating off the front porch into
  the bushes below.
            We have a bathroom, Walter.'' Sirius may be the only person
  in Cyberia who can deliver this line without sarcasm.
           Walter apologizes quickly.  This was actually part of an
  experiment,'' he says, zipping up, and thinking twice about
  offering his hand to shake. He proceeds to explain that he's been
  waiting to get in for almost an hour. He thought he saw movement
  inside, but no one answered the bell. Then he began to wait. And
  wait. Then he remembered something odd: "That whenever I take a
  piss, something unusual happens. It acts as a strange attractor
  in chaos math. When I introduce the seemingly random, odd action
  into the situation, the entire dynamical system changes. I don't
  really believe it, but it seems to work.''
           Sirius stares at Kirn for a moment. This is not the same
  journalist who arrived in Berkeley last week. He's been
  converted.
            So you peed us here, I guess.''
           Walter laughs at how ludicrous it all sounds.  It was worth
  a try.''
            Apparently so,'' concludes Sirius, opening the door to the
  house with that strange hobbitlike grace of his.
           Why no one heard Kirn's ringing and knocking will remain a
  mystery. About a dozen Mondoids sit chatting in the large,
  vaulted-ceiling living room. The cast includes Eric Gullichsen
  (the VR designer responsible for Sense8--the first low-cost
  system), two performance artists, one of Tim Leary's assistants
  (Tim left earlier in the evening to rest for a lecture tomorrow),
  one member of an all-girl band called DeCuckoo, plus Sarah Drew,
  Jas Morgan, a few other members of the editorial staff, and a few
  people who'd like to be.
           Queen Mu concocts coffee in the kitchen (hopefully strong
  enough to oust the most sedentary of couch potatoes from their
  cushions), as a guy who no one really knows sits at the table
  carefully reading the ingredients on the cans of Durk and Sandy
  mind foods that are strewn about. Back in the living room, the
  never-ending visionary exchange-cum-editorial meeting prattles
  on, inspiring, boring--abstract enough to confuse anyone whose
  brain chemistry profile doesn't match the rest of the room's at
  the moment, yet concrete enough to find its way onto the pages of
  the next issue, which still has a couple of openings. The VR
  designer might get his next project idea at the suggestion of a
  writer who'd like to cover the as-yet nonexistent  what if ...
  ?'' technology. Or a performance artist might create a new piece
  based on an adaptation of the VR designer's hypothetical
  interactive video proposal. This is at once fun, spaced, intense,
  psychedelic, and, perhaps most of all, business.
            It's interesting to see what happens to the body on
  psychedelics,'' someone is saying. "The perceptions of it. Some
  of it can be quite alien-looking. Some of it's very fluffy and
  soft and wonderful. Sort of gives you some hints of what the
  physical evolution of the body is going to be like.''
            And the senses. Especially hearing and sound,'' adds Sarah,
  looking deep into the eyes of one of her admirers. She's this
  Factory's Edie Sedgewick except with a shrewd mind and a caring
  soul. "Think if, instead of developing TV, we had taken sound
  reproduction into art. It would have created a different
  society.'' No one picks up on the idea, but Sarah has nothing to
  worry about. A huge spread on her music is already slated for the
  next issue.
           Sirius sits down next to Sarah, and her admirers back off a
  little. Kirn watches the couple interact, silently gauging their
  level of intimacy. Perhaps Sirius is only a cyber Warhol, after
  all. Sarah might be his art project more than his lover.
  Meanwhile, others wait for Sirius to direct the conversation. Is
  he in the mood to hear ideas? How was Toon Town? Did he think of
  the theme for the next issue?
           Journalist-turned-starmaker R.U. Sirius is the head  head''
  at Mondo, and he serves as the arbiter of memes to his growing
  clan. It is Sirius who finally decides if a meme is worth
  printing, and his ability to stay removed from "the movement''
  gives him the humorist's-eye view of a world in which he does not
  fully participate, yet absolutely epitomizes. Having made it
  through the 1960s with his mind intact, Sirius shows amazing
  tolerance for the eager beavers and fist wavers who come through
  the Mondo house every day. In some ways the truest cyberian of
  all,  R.U. Sirius'' asks just that question to everyone and
  everything that presents itself to him. His smirkishly
  psychedelic "wink wink'' tone makes him impervious to calamity.
  His  no agenda'' policy infuriates some, but it coats the memes
  in his glossy magazine with an unthreatening candy shell. Hell,
  some of the strongest acid in the sixties came on Mickey Mouse
  blotter.
           Sirius sits in a rocker and smiles in silence awhile. He
  knows these people are his willing subjects--not as peasants to
  king, but as audio samples to a house musician. As Sirius said
  earlier that day,  I like to accumulate weird people around me.
  I'm sort of a cut-and-paste artist.'' He waits for someone to
  provide a few bites.
            We were talking about the end of time,'' one of the
  performance artists finally says. "About who will make it and who
  won't.''
            Through the great attractor at the end of time, she
  means,'' continues another. "Into the next dimension.''
            Only paying Mondo 2000 subscribers will make it into
  hyperspace,'' Sirius snickers, "and, of course, underpaid
  contributors.''
           Everyone laughs. The mock implication is that they will be
  rewarded in the next dimension for their hard work and dedication
  to Mondo now--especially writers who don't ask for too much
  money. Sirius puts on a more genuinely serious tone, maybe for
  the benefit of Kirn, who still jots occasional notes into his
  reporter's notebook. This is media talking about metamedia to
  other media.
            I'm not sure how this is all going to come to pass,
  really.'' Sirius says slowly, so that Kirn's pen can keep up with
  his him. "Whether all of humanity will pop through as a huge
  group, or as just a small part, is hard to speculate. I don't
  think it'll be rich, dried-up Republican white men who come
  through it in the end. It's more likely to be people who can cope
  with personal technologies, and who do it in their garages. You
  have to have your own DNA lab in your basement.''
            I've got this theory about New Age people and television.''
  Jas sits up in his chair, gearing up for a pitch. The relaxed
  setting in no way minimizes the personal and professional stakes.
  To them, this is an editorial meeting.
            New Age people are very much like the Mondo or the
  psychedelic people are--they just go outdoors and camping because
  they are scared of technology. That's because growing up in the
  sixties, parents would take TV time away as a punishment. Plus,
  TV became an electronic babysitter, and took on an authoritarian
  role. And I think a certain amount of TV had to be watched at the
  time in order to get the full mutation necessary to become one of
  us. They didn't get enough, so they became New Age people with
  mild phobias towards technology.''
           There's a pause. Most eyes in the room turn to Sirius for
  his judgment on the theory, which could range anywhere from a
  sigh to an editorial assignment. Would the idea become a new
  philosophical virus?
            Hmmph. Could be ...'' He smiles. Nothing more.
           Jas goes downstairs, covering the fact that he feels
  defeated. Someone lights a bowl. Queen Mu serves more coffee. The
  guy in the kitchen has passed out. Someone pops in a
  videocassette. Walter, wondering now what he liked about Sarah,
  checks his watch. Somehow, it's hard to imagine this gathering as
  our century's equivalent of the troubadours. (Queen Mu later
  informed me that the magazine actually conducted its business in
  a much more conventional and businesslike fashion than I was
  exposed to in my limited time with RU Sirius's crowd.)
           But maybe this is the real Cyberia. It's not tackling
  complex computer problems, absorbing new psychedelic substances,
  or living through designer shamanic journeys. It's not learning
  the terminology of media viruses, chaos math, or house music.
  It's figuring out how two people can sell smart drugs in the same
  town without driving each other crazy. It's learning how to match
  the intentions of Silicon Valley's most prosperous corporations
  with the values of the psychedelics users who've made them that
  way. It's turning a nightclub into the modern equivalent of a
  Mayan temple without getting busted by the police. It's checking
  your bank statement to see if your ATM has been cracked, and
  figuring out how to punish the kid who did it without turning him
  into a hardened criminal. It's not getting too annoyed by the
  agendas of people who say they have none, or the inane, empty
  platitudes of those who say they do. It's learning to package the
  truth about our culture into media-friendly, bite-size pieces,
  and then finding an editor willing to put them in print because
  they strike him as amusing.
           Coping in Cyberia means using our currently limited human
  language, bodies, emotions, and social realities to usher in
  something that's supposed to be free of those limitations. Things
  like virtual reality, Smart Bars, hypertext, the WELL,
  role-playing games, DMT, Ecstasy, house, fractals, sampling,
  anti-Muzak, technoshamanism, ecoterrorism, morphogenesis, video
  cyborgs, Toon Town, and Mondo 2000 are what slowly pull our
  society--even our world--past the event horizon of the great
  attractor at the end of time. But just like these, the next
  earth-shattering meme to hit the newsstands or computer nets may
  be the result of a failed relationship, a drug bust, an abortion
  on acid, or even a piss over the side of the porch.
           Cyberia is frightening to everyone. Not just to
  technophobes, rich businessmen, midwestern farmers and suburban
  housewives, but, most of all, to the boys and girls hoping to
  ride the crest of the informational wave.
           Surf's up.

                                              Brought to you
                                                    by
                                           The Cyberpunk Project