1972. The singer/bassist is my cousin, and now has a chair in the Israel Philharmonic. I was in love with this song well before I knew any of that.
Israeli therapist, spiritual teacher, and psychedelic activist Galia Tanay talks about deep dharma practice, the problems with mindfulness, acceptance and commitment therapy, and how psychedelics shape the self.
From Erik Davis’ Expanding Mind—it doesn’t get any better than this podcast. Most valuable episode of the last few months, for my money.
Only in 2017 could a conservative mag run a thoughtful Burning Man decompression essay—that it’s The American Conservative is no surprise.
Robert Mariani’s lead claim—Burning Man staves off nihilism, if only temporarily—is a biting jab that happy-go-lucky San Franciscans would do well to take. He highlights all the usual pros and cons of the Burn with an older, conservative audience in mind—and in a few cases does it quite tenderly.
But to the point of how effective Burning Man is at staving off nihilism, he misses one huge factor.
While you’d think the high churchies at TAC (I say this affectionately) would be the first to acknowledge the power of sacrament, Mariani completely leaves the Playa’s serotonergic host out of his account. This is like talking about The Beatles without mentioning that their entire post-1964 oeuvre was directly shaped by psychedelic molecules. Which serious people do all the time.
Ritual, community, aesthetics, and alcoholic drink all have the bittersweet effect of staving off nihilism until they leave the bloodstream—moving the needle incrementally, at best. Psychedelics are a different story. Not a panacea, but a reliable, indelible means of getting enchanted. Of allowing meaning itself to get up in your face.
Psychedelics (and their cousins, empathogen/entactogens) are the sacrament that animates much of Burning Man’s post-post-modern, transparently “made-up” ritual and spirituality.
Except that unlike wafers and sweet wine, psychedelics are neurochemically guaranteed to get you somewhere. Where you take it from there is largely up to you.
This is not to say I’ve found the cure for secular, post-postmodern nihilism. But I’m less pessimistic than Mariani.
The work of restoring meaning and duende for this age—in the form of what David Chapman calls “the fluid mode“—starts on the level of the brain’s serotonin system, something everyone has. By some crazy grace, we have the tools to probe it.
Suffice to say that under qualia formalism both the feelings of oneness and separateness come from the properties of the mathematical object isomorphic to the phenomenology of one’s experience. In particular, the topology of such an object (and its orientability) may determine the degree to which one feels a self-other barrier. This is highly speculative, of course.
Analogous to the planetary habitable zone (neither too close to a star and thus burning nor too far and thus freezing), there might be a psychologically tolerable range for how much you believe in universal oneness. That is, it’s best to feel neither completely merged nor completely separate. Close enough that one can relate to others and not feel separate, but not so close that one’s existence feels redundant and cosmic loneliness sets in. Incidentally, this seems to be roughly the place at which Burners see themselves relative to other humans.
This from Qualia Computing, a true powerhouse of Whitmanic dynamism.
They keep coming—we might have to start a digest/newsletter.
At Quillette, The Case for Psychedelics, which has two psychologists making the case for use on many fronts. This endorsement—not a puff piece or a hedged, tired feature about the psychedelic revival—is a big step. Happy to see it run at Quillette, an up-and-coming home for sanity and freethinking.
And at The Scientist, Decoding The Tripping Brain is a well-linked article summarizing the state of researchers’ understanding of how psychedelics fit into our wider understanding of serotonin psychopharmacology, and how their effects are made manifest on the network level.
Most semi-scientific coverage has focused on psychedelics’ molecular level of action, because this is what was established during the first era of psychedelic research. Understanding the role of psychedelics, and serotonergic compounds more generally, in modulating the activity of the default mode network, and its interaction with the salience network, provides a crucial link between the neurotransmitter level and person-level, describable effects.
Ego dissolution offers vivid experiential proof, not only that things can be different, but that the self that conditions experience is just a heuristic, not an unchangeable, persisting thing.
Philip Gerrans and Chris Letheby at Aeon on psychedelics as a spur to work more constructively with the bundle of cognitive mechanisms we call the self.
One of the more exceptional pieces in the flood of recent popular work on psychedelics and cognitive psychology.