Yes. The neurochemistry of the brain can be temporarily altered by the drug, allowing the brain to let go of its identification with a narrow field of (personal) memories - and then it has room to explore, to expand, to perceive anew.
But, of course, we canât depend on drugs to get us out of our ego-habit - because drugs only work temporarily, and can themselves become a new source of addiction, etc.
We need a non-chemistry induced psychedelic to change the chemistry of the brain.
Iâm talking about psychedelics providing experiences/states that are both self-free and pleasurable, positive, even blissful. If you equate discovering the truth about self with losing all your joys and pleasures, you will most likely be way less likely to make the discoveries.
I think this does happen sometimes when we experience something really beautiful or deeply touching. The end of the self is indirectly realised to not be actually a negative thing.
Yes. If the ending of the self just means something negative, like a dead emptiness - who needs that?
But if the ending of the self means real psychological freedom, joy, love, ecstasy - well thatâs important to hear!
(though obviously if we think of it being a reward for ending then we are back in the calculations of self-interest, which wonât help the brain very much)
Thatâs how the tug-of-war works for me in any case. I want to know/live truth, I want to feel good. But I am unsure if these are compatible, afraid that âsurrendering to the truthâ will leave my joys in the wind. Thatâs how I end up at the edge of the cliff speculating about the leap, but not leaping.
Maybe the mind has to be sharp enough to be aware of anger in the moment it arises. Some days we are sharper than others. Do some people have a somewhat constant high level of alertness to âthe movement of selfâ? K certainly seemed to have this but it would appear to be extremely rare.
It is relative to quietness of the brain? The brain is quiet and then there is your question. The question is heard and thought seeks to answer it. It draws on its past knowledge, memory, experience ie. its conditioning. Itâs quite âmechanicalâ? Then there is an âawarenessâ of this mechanical process taking place. Also an awareness of the âinadequacyâ of the answer arising because of the limited source it is being drawn from. Each brain given its experience, knowledge etc will answer according to that. But some will be aware of the process and there wonât be the identification with the answer as there will be without the awareness. Why would one brain be aware and another not? Because, some will have come to understand the importance of realizing that the conditioned reactions from this very limited part of the brain create a false reality of âdivisionâ and the possibility of great conflict and suffering? Its partiality unseen is dangerous.
Does the love of, passion for, felt necessity of seeing the truth figure in? If love for truth trumps love for pleasure, you will probably pay more attention. ?
I think the question is whether it is something that is learnable or not. Can we learn to be alert and aware of the movement of thought? I suppose that K must have thought that it was something which one could learn, otherwise he wouldnât have dedicated his life to speaking about it.
This isnât an answer, but just a couple of sentences by K to put this question into perspective.
It is like looking at that sunset with your mind, with your heart, with your eyes, with your nerves⌠[In the same way] to⌠give your complete attention at the moment anything happens, at the moment you feel envious, angry, jealous or full of hate, or feel dishonest in yourself.
(The Awakening of Intelligence)
So at the very moment of experiencing anger, irritation, jealousy, sadness, desire, etc, to be awake to the fact (without condemnation, judgement, etc); to be able to look, see (what is going on).
To have this sharpness of mind, of alert awareness/attention to what is taking place in the present moment, implies both biological sensitivity and a certain psychological space of freedom to even notice these movements of the psyche.
to let go of its identification with a narrow field of (personal) memories - and then it has room to explore, to expand, to perceive anew.