Higher states of consciousness

From: jimruttshow8596

Higher states of consciousness (HSCs), sometimes referred to as altered states of consciousness (ASCs), are a central topic in discussions about human experience and meaning. They are often perceived as offering a profound transformation of the individual [03:07:00].

Perception of Reality

A core aspect of the “axial revolution,” particularly within religious philosophies like Buddhism and Taoism, is the view that HSCs are “more real” than everyday reality [02:28:00]. This perception contrasts with dreams, which, despite their strangeness, are generally not considered more real than waking life because their content cannot be coherently integrated into one’s worldview [03:38:00].

HSCs, however, are unique and often ineffable, yet people tend to judge them as being “of what’s really real,” diminishing the perceived reality of everyday experience [04:04:00].

Phenomenology vs. Functionality

While the altered phenomenology (the subjective experience) of HSCs can be fascinating, it is argued that the focus should be on the underlying functionality [05:50:00]. This functionality is primarily an increased capacity for insight, which involves profound breakthroughs [06:03:00]. The phenomenology may offer scientific clues to the machinery of insight, but it is not the ultimate focus [06:41:00].

A useful analogy is going to the gym: lifting weights (the experience/phenomenology) is not the essence; the developed muscles (the functional outcome/insight) are the goal [06:50:00]. Dahlkemper’s quote, “It’s not altered states of consciousness that matters, it’s altered traits of character,” emphasizes this distinction, warning against “spiritual narcissism” or “spiritual bypassing” (escaping reality) through fascination with phenomenology [07:01:00].

The Continuity Hypothesis

The relationship between various states of consciousness and the development of insight is explained through a “Continuity Hypothesis” [10:05:00]. This hypothesis suggests a progression from fluency to insight, to flow states, to mystical experiences, and ultimately to transformative experiences [10:08:00]. It is posited that all these phenomena utilize similar underlying cognitive machinery [10:15:00].

Fluency and Optimal Grip

Fluency in psychology describes the brain’s use of processing ease to make judgments about information [08:01:00]. It reflects an “optimal grip” on a situation, balancing different perspectives (e.g., zooming in/out visually) to best fit the task at hand [11:00:00]. This concept originates from the phenomenologist Merleau-Ponty [11:04:00].

Insight occurs as a sudden “fluency spike,” a better grip on a problem, accompanied by a flash of vividness or “more realness” [09:37:37].
Flow states are chains of insights, an “extended aha experience” where one is optimally gripping a series of related problems or activities, as in jazz improvisation [12:16:00].
Mystical experiences are theorized as a flow state where the capacity exercised is an optimal grip on the world itself, rather than specific objects or situations [12:54:00]. This provides a “meta-stance” towards the world, offering a sense of profound meaning and a better fit between the individual (“agent”) and their environment (“arena”) [13:13:00].

Decentering

A significant benefit of HSCs and flow states is decentering [15:11:00]. This refers to a reduction in egocentrism, allowing one to see beyond their own perspective and become more “world-centric” [16:57:00]. Egocentrism is considered a unifying factor for many cognitive biases, such as confirmation bias [16:09:00].

The Solomon Effect is a practical example of decentering: simply redescribing a personal problem from a third-person perspective can lead to insights that were inaccessible from a first-person viewpoint [17:35:00]. Experiences that weaken the “blinding glare of the ego” allow for a realization that the ego is not an essential part of one’s being, even in an “ego death” state [17:51:00]. The flow state, in particular, enhances agency by quieting the “nattering nanny manager ego,” revealing that agency is not dependent on this overseeing self [18:24:00].

Importance of Communities and Traditions

It is argued that engagement with mystical or altered states of consciousness should occur within a community and tradition [19:05:00]. While this doesn’t strictly mean existing historical traditions, it emphasizes the value of collective cognition over individual effort [20:30:00].

Communities, especially “new emerging communities,” can establish a “tradition” [21:30:00]. This allows for mutual correction of biases and access to distributed collective intelligence, which is crucial when engaging in practices that alter one’s “salience landscaping” (e.g., with psychedelics) [21:10:00]. Regularly subjecting personal revelations to the witnessing and critique of others helps prevent self-deception and ensures healthy integration of these experiences [21:56:00]. This process is akin to how science functions, or how face-to-face communities offer practical advice [22:18:00].