

“IT WAS AT THIS POINT that the idea of “shaking the snow globe,” as one neuroscientist described the psychedelic experience, came to seem more attractive to me than frightening, though it was still that too. After more than half a century of its more or less constant companionship, one’s self—this ever-present voice in the head, this ceaselessly commenting, interpreting, labeling, defending I—becomes perhaps a little too familiar. I’m not talking about anything as deep as self-knowledge here. No, just about how, over time, we tend to optimize and conventionalize our responses to whatever life brings. Each of us develops our shorthand ways of slotting and processing everyday experiences and solving problems, and while this is no doubt adaptive—it helps us get the job done with a minimum of fuss—eventually it becomes rote. It dulls us. The muscles of attention atrophy.”
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence

“Our task in life consists precisely in a form of letting go of fear and expectations, an attempt to purely give oneself to the impact of the present.”
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence

“You go deep enough or far out enough in consciousness and you will bump into the sacred. It’s not something we generate; it’s something out there waiting to be discovered. And this reliably happens to nonbelievers as well as believers.” Second, that, whether occasioned by drugs or other means, these experiences of mystical consciousness are in all likelihood the primal basis of religion. (Partly for this reason Richards believes that psychedelics should be part of a divinity student’s education.) And third, that consciousness is a property of the universe, not brains. On this question, he holds with Henri Bergson, the French philosopher, who conceived of the human mind as a kind of radio receiver, able to tune in to frequencies of energy and information that exist outside it. “If you wanted to find the blonde who delivered the news last night,” Richards offered by way of an analogy, “you wouldn’t look for her in the TV set.” The television set is, like the human brain, necessary but not sufficient.”
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence
― How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence

“There is only one way to happiness and that is to cease worrying about things which are beyond the power or our will. ”
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“Perhaps the deepest reason why we are afraid of death is because we do not know who we are. We believe in a personal, unique, and separate identity — but if we dare to examine it, we find that this identity depends entirely on an endless collection of things to prop it up: our name, our "biography," our partners, family, home, job, friends, credit cards… It is on their fragile and transient support that we rely for our security. So when they are all taken away, will we have any idea of who we really are?
Without our familiar props, we are faced with just ourselves, a person we do not know, an unnerving stranger with whom we have been living all the time but we never really wanted to meet. Isn't that why we have tried to fill every moment of time with noise and activity, however boring or trivial, to ensure that we are never left in silence with this stranger on our own?”
― The Tibetan Book of Living and Dying
Without our familiar props, we are faced with just ourselves, a person we do not know, an unnerving stranger with whom we have been living all the time but we never really wanted to meet. Isn't that why we have tried to fill every moment of time with noise and activity, however boring or trivial, to ensure that we are never left in silence with this stranger on our own?”
― The Tibetan Book of Living and Dying
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