Psychedelics can enable a broad and paradoxical spectrum of linguistic phenomena from the unspeakability of mystical experience to the eloquence of the songs of the shaman or curandera. Interior dialogues with the Other, whether framed as the voice of the Logos, an alien download, or communion with ancestors and spirits, are relatively common. Sentient visual languages are encountered, their forms unrelated to the representation of speech in natural language writing systems. This thesis constructs a theoretical model of linguistic phenomena encountered in the psychedelic sphere for the field of altered states of consciousness research (ASCR). The model is developed from a neurophenomenological perspective, especially the work of Francisco Varela, and Michael Winkelman’s work in shamanistic ASC, which in turn builds on the biogenetic structuralism of Charles Laughlin, John McManus, and Eugene d’Aquili. Neurophenomenology relates the physical and functional organization of the brain to the subjective reports of lived experience in altered states as mutually informative, without reducing consciousness to one or the other. Consciousness is seen as a dynamic multistate process of the recursive interaction of biology and culture, thereby navigating the traditional dichotomies of objective/subjective, body/mind, and inner/outer realities that problematically characterize much of the discourse in consciousness studies. The theoretical work of Renaissance scholar Stephen Farmer on the evolution of syncretic and correlative systems and their relation to neurobiological structures provides a further framework for the exegesis of the descriptions of linguistic phenomena in first-person texts of long-term psychedelic selfexploration. Since the classification of most psychedelics as Schedule I drugs, legal research came to a halt; self-experimentation as research did not. Scientists such as Timothy Leary and John Lilly became outlaw scientists, a social aspect of the “unspeakability” of these experiences. Academic ASCR has largely side-stepped examination of the extensive literature of psychedelic selfexploration. This thesis examines aspects of both form and content from these works, focusing on those that treat linguistic phenomena, and asking what these linguistic experiences can tell us about how the psychedelic landscape is constructed, how it can be navigated, interpreted, and communicated within its own experiential field, and communicated about to make the data accessible to inter-subjective comparison and validation. The methodological core of this practice-based research is a technoetic practice as defined by artist and theoretician Roy Ascott: the exploration of consciousness through interactive, artistic, and psychoactive technologies. The iterative process of psychedelic self-exploration and creation of interactive software defines my own technoetic practice and is the means by which I examine my states of consciousness employing the multidimensional visual language Glide.

The Second Council of Nicaea, in 787 AD, marked the end of iconoclasm, while in 843 the Treaty of Verdun laid the foundations of Europe. With these agreements, a sustained period of imageless iconolatry was initiated. However, the veneration of icons was based on the absolute worship of matter and form, which replaced the prime spiritual concept of ‘image and likeness’. Millennia of research and thought resulted in imageless representations of natural phenomena. Pushing aside the topology of the image and its sign, the intelligent man, from the Age of Reason and onward, considered himself as an auto-authorised and teleological-free entity. To this end, he maximised the intelligibility of his space by designing an all-inclusive Cartesian cocoon in which to secure his mass and form. Yet, there he found his pet (Schrodinger’s Cat) to be both dead and alive, and the apple, still forbidden, had become a bouncing ball, serving as evidence of gravity. Hence, this intelligent design, by default, carries the residual fear of Manichaean and Augustinian devils, and is deemed to have converted to a de-sign crisis. Relying on literature sources, this dissertation examines two dominant models that govern human cognition and the production of knowledge. Despite remarkable scientific achievements which resulted, the aftermath of human progress was, among others, the maximisation of residual fear, to such an extent that voracious black holes devour all matter. Inaugurating the transhumanist period, the human becomes a Manchurian Candidate, still an upgraded ape and a victim of his own nature in the Anthropocene. In an attempt to overcome this de-sign crisis, the research presented in this thesis aims to address the necessity of the restoration of icons, as evidenced by Byzantine art and philosophy but neglected in the name of human supremacy and imperialism. This thesis elucidates Classical and Late Antiquity manuscripts in an effort to set a new ‘restore point’, endeavouring to launch the image in the current organosilicon substances; examples from Scripture narratives as well as from visual arts contribute to this effort. The proposed concluding scheme is the Module of Theōria, which reflects the major transhumanistic elements such as transmutation, interaction and fluidity. Theōria functions through noetic mechanisms, using ‘image and likeness’ as the prime carriers of knowledge. The anticipated outcome is to reveal a human investment in a pro-nature incorruptibility with the advent of Theōria in the field of Τechnoetics, where one can administer ‘image and likeness’ to gain capital liquidity.

The present PhD-thesis seeks new definitions of human subjectivity in an age of technoscience and a networked, globalized, Information Society. The perspective presented relates to Philosophy of Science, which includes the Human, the Natural, the Social and the Life Sciences. The project is directed at addressing, and aims to participate in, the further development of Philosophy of Science, or rather, the philosophy of knowing, which leaves a perspective broader than that of science. Methodologically, I combine readings of technoetic artworks, which I approach from a hermeneutical-semiotic perspective, with transdisciplinary research into existing theory concerning the human subject. These readings form my case studies. I keep a particular focus on holistic biophysics (Mae Wan Ho, James Oschman, Marko Bischof). Furthermore, Søren Brier's cybersemiotic theory of communication, cognition and consciousness, which combines a cybernetic-autopoietic and a Peircean semiotic perspective, plays a central role in the project. The project has three parts. Part one contextualizes the study within philosophy of science. It discusses relevant epistemologies, and places the case studies in an art categorical context. It further discusses the philosophical problems involved in writing an academic thesis in the form of a linear, argumentative, critical style, and how it affects the process of meaning making in a way that has consequences to my research. The second part consists of four case studies, each under an overall theme, which applies to the question of human subjectivity. Here I build the concept Extended Sentience, and the concept of an Ideal User. The Ideal User functions as a conceptual frame, which allows me to gradually add more elements to a theory of an altered human subject and knower. The third part presents new ontologies under three basic themes: Time and Relativity, The Life Cycles of Metaphors, and Logos Philosophy and Virtual Grids. These ontologies strongly affect ways of interpretation made in part one and two. Part Three allows more space to my subjective thought processes, which will take precedence over the literature applied. Thus, I, as a post-objective subject observer, will become more transparent. Finally, I will seek an overall conclusion to the project, which should clarify areas where it is evident that the human subject must be reconsidered at a pre-scientific level. It is my thesis that the foundation for human knowledge generation is changing drastically today, and that it has become crucial to reconsider a common understanding of what constitutes the human knower.