I think my psychosis is gone. So now I ask again: How did I come to find myself in this physical world? – where my dreams have to be implemented through careful control, careful understanding, and reckless violence against the scarcity of time.
I don’t know why I am here, but I know that everyday life seems wrong. It seems like an utter waste of could-have-been. The times buying groceries, the same repetitive places, the same void that cannot be satiated. My probability density orbital is partly in the hum-drum boring human level and partly in the hungry-ghost realm if I am to map my location on a Dharmic cosmology.
Although not experienced myself, I am convinced that psychedelics disclose a sliver of the vast ocean of possible ways of being. When I practiced Vipassana and Metta meditation, I reached states of being far from what could be handled with the language that I understand.
After months of practice, I could no longer identify with the voice and words arising in mind. They appeared as helplessly as sensations in the body. Oh, and the body, the body eventually dissolved into more minute and ephemeral sensations without a clear shape in the field of consciousness. By applying Metta (the feeling of compassion) to these vanishing ephemera I was for short periods of time able to feel my body as something akin to pink-red raindrops of love. Perhaps the entire experience was a very hard and dedicated road to what can easily be achieved with MDMA. Although I would not be able to honestly compare these because I have not taken myself.
So if such wonderful experiences can be attained with meditation, why did I stop completely, just up and cut it out cold turkey? That’s because I felt myself slipping, slipping to a place of tranquil sleep. The depersonalization, which was the goal, could also be considered a mental illness in Western countries, and it certainly was affecting my intellectual and motivational capacity.
I was being carried through an experiential river of selfless aggregates (the relative ease of utter departure from “normal cognition” seems scary in hindsight) when at that time a thought decided to stop, and the counter-meditation intentional gravity was invoked. This re-anchoring from my journey far east was like floating and being unable to touch ground. I simply didn’t identify with my own “will” because it seemed like a tumbling, empty, self-contradicting leaf. I had trained to destroy the appropriation.
Nonetheless, I managed to atrophy those meditation neurons, descend from anatta and feel myself caught up in a selfing-mode again. In particular, as my thoughts regained attentional fame, one of the first thoughts that I remember was, “I will regret not pursuing Buddhahood, when I’m suffering 50 years from now.” Alas, the suffering caused by being in normal ego-mode didn’t take that long. Yet I’m still thankful for the anti-conceptual time investment I somehow managed to get myself into. I can’t even imagine how much worse those successive events would have been had I not spent those months practicing and building an airy buffer against psychological damage.
Throughout this entire trajectory the main problem with existence for me has been coping with the abstract “could-have-been” with the “why am I this, out of all possible things?” This question seems so central to my being that sometimes I entertain the notion that perhaps I’m not a truth-seeker at all, and was merely attempting to self-medicate when I downloaded solipsism and then open individualism. These intuitively seem like the most rational or perhaps palliative answers to the otherwise arbitrary, inexplicably random circumstance of being me – this boring, limited creature that will never get to experience the naked totality of light which only barely glints behind smoky dreams.
Schopenhauer suggested easing our burden by tolerating our fellow sufferers.
Unfortunately I don’t believe Araceli Romero is a real person. The Youtube comments still don’t seem to come from real people. It makes me wonder if they were never real, and I simply hadn’t noticed, or if there was a fundamental change where I branched off to a different reality.
In any case, psychedelics and transhuman technologies still seem like the best way to either forget about, or begin to bridge our separation. …Remember, I’m the bad guy who thinks SEELE were the good guys. We should all become the same thing. Call it LCL, hedonium, or whatever. I despise the unsystematic quirks that people don’t want to be saved from.
I’m taking lithium for depressive mood and invega sustenna to prevent psychotic symptoms. My prospects don’t look great. Invega causes me to not want to workout and decreases my intelligence. At best, I’ll be a warehouse worker. If I could press a button and disintegrate, I would press it without hesitation. I am what might be called rationally suicidal – someone who bites the bullet on the futility of life even in the absence of obvious personal suffering. There is absolutely no reason to exist in this human form, and it is a cruel and bizarre punishment to do so.
Euthanasia should be offered as an option to all healthy adults. The individual’s right to drive their own stream of consciousness supersedes any local cultural norms against death. Death is perhaps the best shot at radically transforming the contents of consciousness besides drugs or extensive meditation. Even in the case that death leads to non-experience forever, this may be considered a better prospect by the individual than a life of boredom, malaise, pain, anxiety, and depression, or even just a mediocre, bland existence riddled with disease near the end.
But due to the fact that in addition to escaping useless suffering, some healthy individuals may choose euthanasia potentially as a means of exploration, I believe our current euthanasia policy is especially misguided. An indescribably new world may await, and only the most vile society would claim the right to stop people from exercising their own motion when this motion doesn’t directly harm another.
I can imagine a society where people must pay their debts before being legally administered euthanasia. The problem is not government oversight. The problem is that euthanasia is not an option at all for people exercising their own sane judgement of the situation.
You may think I’m not a genuine advocate and I’m just salty because I’m a loser. That without the penalty of living with the actions of one’s consequences, losing would be exacerbated.
And I would agree with both points, and still claim that maximizing personal freedom is more important. Human life is not sacred. The end is coming anyway, might as well take it into one’s own hands.