Paul Conti: Narcissism, Sociopathy, Envy, and the Nature of Good and Evil
Guests: Paul Conti
Full transcript · Read the full conversation in order, with its original context.
Contents24 chapters
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Narcissism is not arrogance.
Narcissism is the opposite of arrogance.
There is such a deep sense of inadequacy
and incompetence in the self
that the defensive structure around that
becomes dominated by rocket-fueled envy.
The following is a conversation with Paul Conti,
a psychiatrist and a brilliant scholar of human nature.
My friend, Andrew Huberman, told me that Paul and I
absolutely must meet and talk,
not just about the topic of trauma,
which Paul wrote an amazing book about,
but broadly about human nature,
about narcissism, sociopathy, psychopathy,
good and evil, hate and love, happiness and envy.
As usual, Andrew was right.
This was a fascinating conversation.
As the old meme goes,
one does not simply doubt the advice of Andrew Huberman.
Allow me to also quickly mention
that I disagree with Paul a bunch in this episode,
as I do in other episodes, even with experts,
in part for fun and in part because I think
the tension of ideas in conversation
is what creates insights and wisdom.
My goal is to always empathize, understand,
and explore ideas of the person sitting across from me.
Disagreement is just one of the ways
I think it's fun to do just that,
as long as I do so from a place of curiosity and compassion.
This is the Lex Friedman Podcast.
To support it, please check out our sponsors
in the description.
And now, dear friends, here's Paul Conte.
Do you see psychiatry as fundamentally
a study of the human mind and not just a set of tools
for treating psychological maladies?
Absolutely.
I think psychiatry is our best way
to understand who we are as people.
I mean, it looks at our biology.
How does our brain work?
How does it connect the parts with one another?
How does the chemistry in it work?
It's the very foundational aspects of who we are,
and then it manifests as psychology.
What do we think?
What do we feel?
What are our strivings?
What are our fears?
So, yeah, I think psychiatry provides tools
that we can use to help each other,
but those tools come through it
being a discipline of understanding.
So with every patient you see,
with every mind you explore,
are you picking up a deeper understanding
of the human mind?
I think I'm trying to.
I think we should learn,
should be able to take something away
from everything we do,
every interaction to some small degree.
Every conversation,
it doesn't have to be a patient,
just anywhere, at Starbucks, getting a coffee,
you can learn something from that little experience.
Yeah, even if you just reinforce
sort of gentle kindness and gratitude
and decent human interaction,
there's a reinforcement of that,
that even if we don't take away memories
or lessons, so to speak,
we can reinforce who we choose to be.
So understanding ourselves from those interactions,
not just the general sort of philosophical human mind,
but understanding our own mind,
introspect on how our own mind works.
- Yeah, 'cause everything we understand
about anyone or anything else
is coming through here, right?
So, yeah, we're understanding others,
we're also understanding ourselves.
It's all feeding through us.
- Yeah, but it's a tricky thing
to step away and look at your own mind
and understand that it's just a machine.
You can kind of control the way the machine processes
the external environment
and the way that machine converts
the things it perceives into actual emotions,
like how it interprets the things it perceives.
You just sort of step away and analyze it in that way
and then you can control it.
You can oil the machine,
you can control how it actually interprets the perceptions
in order to generate positive emotions
and be like a, what is it,
like a mechanic for the gears in the machine.
- I mean, I think to some degree, to some degree,
but the difference, I think,
at least as I understand,
I think of machines as not being inscrutable, right?
That if there's enough study,
there's enough acumen applied
that we can understand whatever it is
we're trying to figure out,
whereas part of understanding ourselves
is understanding that there are things we can't understand.
And I think that's indispensably important
to health and happiness
and also to having enough humility
to see how people can be different from us,
how we can be different from ourselves at times.
So knowing that we don't know a lot
and having some idea of what that might be,
I think is an indispensable part of the process,
which I think is different from machines, I think.
- Yeah, the machines, you're basically saying
machines generally, because they're engineered
from a design, they're usually going to be simpler,
therefore understandable.
And you're saying the complexity of the human mind is,
at least from our perspective, nearly infinite.
- Is there a meta-phenomenon,
what sometimes gets described
as sort of levels of emergence,
where at increasing levels of complexity,
you have novelty evolve that you can't predict
from lower levels of complexity.
Like, for example, atoms to molecules,
it's just one example.
I think neurons to consciousness,
consciousness to culture,
that there are meta-phenomenon that separate
from the phenomenon underneath of them,
and thereby add an entire aspect of novelty.
So I think we are, I mean, I really think this is true,
that we are all infinitely fascinating
because of these levels of emergence, of novelty,
that are inscrutable because you can't predict
from one level to the next, or understand fully,
are what make us, and not just us,
but I think sentient creatures, right?
Human beings, right?
But sentient creatures, inestimably more interesting
than creatures that aren't sentient.
And I don't know, I think when we think
about machine learning and artificial intelligence,
I think it's that that we're trying to create,
levels of emergence that now
we don't fully understand anymore,
which I guess is both exciting and maybe scary too.
- Yeah, so you start at the physics of atoms,
quantum mechanics, go into chemistry, go into biology.
From the biology, you have the functional phenomena,
especially as manifested in the human brain,
and then multiple brains connecting together
through consciousness and intelligence
creates civilizations.
It's pretty interesting.
Where do you think the magic is?
At which layer of the cake?
- Every layer.
Because every time you emerge from one thing to another,
I see it as an analog, the concept of the dialectic,
where I think it was Hegel who realized,
hey, when you have thing A and thing B,
and they're complicated and they come together,
you don't get a hybrid of A and B.
You end up getting something that's new, that's novel.
And I think that describes to some degree
what emergence is, except there's,
there's a whole new, it's a universe of novelty
that comes at each layer of emergence
that allows infinite possibilities
that weren't possible before.
And I think that's why we're so complicated,
that we're, our functional neuroscience,
which I think is psychology,
our ability to think about ourselves,
about others, to be reflective,
is sitting on top of so many layers of emergence.
Like the idea of standing on the shoulders of giants,
that we're, each of us, our consciousness
is standing on the shoulder of a giant
of many, many, many levels of emergence, of novelty,
so many of which we don't understand.
I mean, that's subatomic particles,
everything that quantum physics means.
You know, when does time become important, right?
As opposed to things happening outside of time
and outside of space,
when do we slot into one temporal perspective,
and then the complexity just, I think,
grows and grows and grows.
- Yeah, the interesting word you use is novelty.
If true, this really blows my mind.
In some either shallow or deep sense, it is true.
I'm trying to figure that out.
§02Transcript · 08:18–17:24
I don't know if you know something about cellular automata,
is this very simple mathematical objects
where you have rules that govern
each individual little cell,
and they interact locally,
and that, you know, you understand
the very simple operation of those individual cells,
but add another layer of abstraction
when you just kind of zoom out with blurry vision,
these meta objects starts appearing that function.
You could build a Turing machine with it.
You can build an arbitrary complexity
of computation on top of this kind of very simple object.
- Yes.
- It's an interesting question whether that was always there.
The atoms somehow know about love, right?
Like about consciousness,
about war and violence and evil and hate and all that.
That's already laden in the possibility of that,
the capacity for that, it's already in the atoms.
It's already in the physics, it's already in the,
in all the different chemistry that builds up.
And it's like even the origin of life, still a mystery.
That's known, that's in the physics.
That's known to the universe,
the basic background physics in the universe.
'Cause if that's not the case,
it's like where does that come from?
Where's that magic?
And how many layers can the cake possibly have?
How many are we gonna keep building?
If it's all, if there's,
if we're constantly through this process of abstraction,
of adding a layer to the cake, adding novel things,
like where's the ceiling?
As we expand out into the cosmos,
if we successfully can do that,
are we gonna keep building like
more miraculous complex objects?
And then the brain is just like a middle layer thing.
We tend to think of ourselves as truly, truly special
manifestations of what's possible in the universe.
But maybe we're just like the basic,
tiny building block of something much, much, much bigger.
We're in the early days of being a brick
in a very large building.
- Sure.
I think that's entirely possible.
I mean, I think the only emergent thing, so to speak,
that we build is culture, the aggregation of us.
So you have individual human minds,
which are entirely unique.
I mean, even the fact that time is different
for you and me, it may be by picoseconds.
But we can engage because our perceptions of time
are parallel enough, they're close enough,
that we can share a reality.
But we're all living in a different dimension of time.
We know that.
So we're unique in that way.
And then the unique individuals that we are,
just like the cells, start to create not just one thing,
not just a culture, but culture on top of our individuality.
Our uniqueness, our even dimensional uniqueness
of time and experience and consciousness.
So we create cultures on top of us.
But what could be beyond culture,
and what is different from us,
either on underlying levels, like quantum physics
or chemistry or biology,
or entirely different and unconceived,
I think it's an immense question.
I think it's one that should create humility in us.
Look how much we don't know,
and then how reckless we are with ourselves,
with our resources, with human life.
And I think there it's important to say,
I mean, think about how entropy rules
the universe around us.
How over selected are we?
How many, not just hundreds or thousands of times,
but how many millions of times does there have to be
a selection branch point before we get into a sort of
eddy pool of counter entropy,
where you can begin to create?
Which I think is why you say,
okay, do the atoms know about love?
The fact that anything is being created, right,
means there's this over selection for counter entropy,
where there can be a building of greater complexity,
of ultimately of novelty.
And we don't often think about that,
of how far removed we are,
maybe light years, so to speak,
from any other location,
temporally, physically in the universe,
where this could happen.
We don't think about what does that mean?
- Everything that you said, love, everything,
is counter entropy.
Goes against the way, the basic physics of the universe.
So maybe actually the atoms really don't like
what we're doing.
They want us to stop.
They've been trying really hard to stop.
And despite that, we somehow started this whole
bacteria thing for like a billion years,
and now we're here.
- I actually think of it kind of the other way.
I don't think there's any purpose to purposelessness.
So why would anything be here
if the drive weren't towards creativity?
If the drive weren't towards those subatomic particles,
not being nothingness that blips in and out of existence,
like we think is going on in empty space
for light years upon light years.
But is there a design, either natural or intentional,
for a schema, a scenario that allows for the incredibly rare
but not non-existent eddy pool of counter entropy
where good can happen, where creativity can happen,
where ultimately something can grow,
something novel can happen.
There's no novelty in the vastness of space,
even though there's not nothing there.
There's novelty here because I think the layers
of emergence start stacking very, very, very high
when we're in a place of counter entropy,
which then could provide even thoughts
about good and evil, the idea that creating,
that preserving is good.
It's what we build upon.
It's how we get to the eddy pool of counter entropy.
So then destruction is not good.
What good comes of aggression and destruction?
Unless we're protecting,
or even you can think of outline cases,
but just think in general concepts.
Destruction destroys.
It brings us towards a state of entropy,
towards a state of nothingness,
whereas goodness, commonality, collaboration, nurturing,
brings novelty, it brings new existence into the universe.
And I think we don't think about that.
We're in the middle of something so vast
and built on top of so many layers,
and I think it leads us to be cavalier
with human life, including often our own.
- So you think there's an underlying creative force
to the universe that might even have
a kind of built-in morality to it,
where creating is better than destroying,
and then that somehow maps on to our society,
where we kind of try to figure out
what that actually means in terms of good and evil.
So something is there like that.
But it has to be, it's so nice, it's so perfect,
'cause it's rare, it's sufficiently rare
where we have our own space,
like you can close the door and it's like,
I need to be alone right now,
as our human civilization, to work on my thing.
So it's sufficiently rare
that there's not other alien civilizations
that are just constantly knocking on our door,
destroying us, but it still exists.
That's weird.
- Right, right.
It's so fantastically improbable
that I think we should be very respectful of it.
And I think you said there's a creative force
that values creativity.
Things would be, well sure, it's a creative force.
Its existence, its ability to exist and to create
comes from something other than entropy,
something other than so much dispersion
that there's nothingness.
So the creative force will value the sanctity of things,
keeping things together, not destroying things, right?
Building novelty, including novelty of knowledge,
novelty of sentience.
I mean, it fits with the idea that we're not nothing,
that that's incredibly improbable,
and that there are these many, many layers of emergence
that we're standing upon.
And I think it tells us something
that we're not doing ourselves a service to ignore, right?
It's not just a jump to saying,
oh, there's a religious answer to everything.
It's just, no, it's saying science isn't a god either, right?
So if we think of science as a tool
and not as an endpoint in and of itself,
what is the science telling us?
I remember showing up at medical school,
and it really is true.
I mean, I knew so little about the human body.
I'd only been in hospitals to visit people.
I'd taken pre-med classes,
but sort of intensely at once
after I didn't take any and I was working in business.
I knew next to nothing.
§03Transcript · 17:26–26:28
And I had this idea that was so naive in retrospect
that I was gonna learn so much, right?
I was gonna answer these questions
'cause I was gonna learn what's going on in the body.
What are these organs doing?
What are these cells?
And what I learned was there was so much more
that was amazing and mysterious and seemingly impossible,
like even how a cell functions, right?
Like what is going on inside of a cell,
the transport mechanisms and energy functions
and diffusion functions.
And then you can go down to smaller levels than that.
But when you come back out and you say,
how will those cells make a kidney?
It's not explanatory.
I remember asking the OB who had delivered my first child.
I was so amazed, and I asked him,
what do you think?
What do you know?
You do this, right?
You're seeing this life created.
And his thought was, nothing.
I just marvel.
I mean, I get to do this, but I just marvel at it.
And I think the more we know about us,
the more we respectfully marvel.
- And we should do that.
We should proactively marvel at every aspect,
at every layer that where the novelty emerges.
- Yes, we'd be a lot less likely to say,
hey, I don't like you because of something,
whatever it is, race, religion, culture,
sexuality, gender identity, whatever it is.
Or I wanna say, I want rights that you don't have, right?
Or I want what you have, right?
I mean, there's so much of this.
And I understand it's driven by scarcity
and by human insecurity and envy
and all of these things that I think
drive us towards destruction.
But all of that recklessness comes from
not having this initial appreciation and respect
that you're referring to and just marveling at.
Like, wow, okay, we're here.
That's amazing.
Let's start with that.
- But if we marvel at this whole thing,
the human project, the human condition,
all the different kinds of human beings that are possible,
what do you then make of that
some humans do evil onto the world?
First of all, are all human beings capable of evil?
If we're in the process,
now we've got a little bit of momentum
in terms of marveling the layers of the cake.
Should we also marvel at the capacity for evil in all of us?
- Yes. - Is that capacity there?
- I believe that it is, yes.
- So what do we understand about the psychology of evil?
Where does that originate in the human mind?
Is it there in the neurobiology?
Is it there in the environment, in the upbringing?
- Can I clarify first?
I think the capacity for evil, I do believe, is in all of us.
There's a difference between enacting evil
and a sort of preset, followed, developed plan of evil.
I don't believe that all of us are capable of doing
what the people who perpetrate the most evil do.
But I do believe that we're capable of perpetrating evil.
And the thought, one thought, would be
that there are drives in us.
I mean, there certainly seem to be drives in us
towards survival, towards gratification,
in some ways towards pleasure.
And that can get very complicated,
'cause pleasure inside can be relief of distress.
So if I feel very badly about myself
and I can feel a little better about myself
by making you feel worse about yourself,
which that plays out in a lot of human beings,
is that an indirect way of bringing pleasure?
So it gets very complicated what's going on inside of us.
And sometimes the perpetration of evil things
can be through misunderstandings, anger, impulsivity.
I mean, there are things that we can have in us.
And other times there can be other things going on
which are through the lens of unhealthy human psychology.
So for example, the psychology of envy,
which I think drives the lion's share
of the orchestrated evil, right?
There's a difference between impulsive, reflexive evil
and highly orchestrated evil,
which I think is driven by envy.
- Highly orchestrated evil,
are we talking about a scale of societies
like totalitarianism?
So if we're thinking about somebody like Hitler?
So at scale, orchestration of evil, envy driving that.
So I mean, that's really interesting to think about.
I'd love to hear more about it.
So some of it, there might be some psychological forces
that are in tension with each other.
So one is, if you look at somebody like Hitler,
it's difficult to know what was going on in his mind,
but it's possible to imagine
if you just look at dictators throughout history,
that he thought he was doing good,
not just for himself,
but for the people he believed have value.
So one way you can achieve what we consider as evil
is by devaluing some group of people.
And that could be all group of people.
So it could have sort of a narcissistic type of idea
that you basically don't care about other human beings.
That's one.
Envy is different.
I mean, maybe they can collaborate together,
or even like you mentioned,
you can actually enjoy doing bad to others.
That's almost like different,
because if all it is is like narcissism,
you disregard, you don't care how others feel,
then you can just make cold, calculated,
military, almost economic decisions.
And you don't care if a million people die here or there.
But if you actually enjoy some aspect of that,
or there is like a resentment that fuels it,
it's not just cold calculation.
It's like fueled by some kind of personal
or cultural resentment.
- I think it's all fueled by that.
- You think so?
- I think it's all fueled by that.
I think the idea that say Hitler thought he was doing good,
right, is like, that is such a thin facade
that it flies away like a handkerchief in a hurricane, right?
- Okay, yeah, thank you.
That's wow, that's beautiful, yeah.
- It's built upon, it says, I'll explain, logical lies,
right, because people can build lies
upon specious logic, right?
So the idea that, okay, I am doing good
because I believe that this ethnicity of people is good
and this is bad, and now I'm going to do this
and I'm gonna make the world different
and it's gonna bring better to the world,
and now I'm raising armies
and I'm building concentration camps.
And I think this is all in the service of good,
is I don't think anyone ever thinks that, right?
Or they think that, but with,
because they're living in the surface patina, right?
Like they're not allowing the hurricane in
that blows away the handkerchief
and says, this is all evil, right?
I mean, how do you decide that some group of people is good
and some is bad, and what is it that you take upon yourself
to play God or make decisions about the world?
And I think what really is going on
is that people are not doing that, right?
There's something cobbled together to say,
like, why this is right and this is okay, right?
And this is even good, right?
But it is all a lie, right?
It's a lie that's adorning,
that what I believe is the fact, I believe,
that what's going on is the gratification of envy
inside of the person.
And whether someone says, oh, I think this is good
and it's okay if a million people die,
or I'm gonna enjoy that a million people die,
I think is the same.
I think the enjoyment, the gratification
of the orchestrated evil is there,
and that it all comes from vulnerability and insecurity.
It all comes from deficits in the sense of self.
- I'm gonna have to process that.
My slow penny and PC is processing that,
so envy underlies all of it.
The psychological concept of envy, what is that?
I keep putting myself in the mind of Hitler, I guess.
That has nothing to do,
it doesn't have to do with Jews or Slavic people.
Does it have to do with specific amorphous other
in his mind that he's envious of?
- I think it has all to do with him, all to do with him.
There's not a love of the people with whom he allied,
or even a sense of the people who he persecuted
were worse than him.
It's all projections out of what was going on inside of him,
which was an intense sense of inadequacy,
a rage at being someone he perceived as lesser than.
That's the difference.
We can define words in different ways,
even within psychology, but let's say we take
the definition here of jealousy as being benign.
The idea that, oh, I might see something
that you have that I don't, and I might think,
I like that, maybe I'll work harder to get it.
§04Transcript · 26:30–34:36
Or maybe I can't get it,
maybe it's that you're younger than I am.
I say, okay, you have that and I don't.
I mean, I have other things too, I'm okay anyway.
But I might want those things.
But it's very benign, the jealousy.
I'd like to be younger, I'd like to be richer,
whatever it is that we people think.
But it's just a thought, and it's a thought
that can result in strivings or acceptance.
It's very, very different.
It's completely different than envy, which is destructive.
It's a thought of, I see something that you have
that I don't have, and instead of me working for it
or accepting that I don't have it,
what I'd like to do then is bring you down,
take you down to where I am, and then I'll feel better,
because from the perspective of envy, it is all relative.
- So is jealousy a kind of, 'cause you said
completely different, but is jealousy potentially
like a gateway drug to envy?
Is it a slippery slope?
- I think, no, I think that jealousy is a natural,
just part of the human phenomenon that we go through life,
and we see, oh, I'd like to have that.
I think it's part of our incentives.
I'm farming, and I have one row of crops,
and I look over, and I see that you're working harder,
and you have two, and I'd like to have two.
That can make me work harder to have two.
- You don't think it's a slippery slope
from one to the other, to at first you're like,
I'd like to work harder, but then you keep failing,
and the weather sucks, and you keep failing,
and the other person becomes more successful.
Plus, he's got a new hot wife now.
There's a nice tractor.
Does it feel it's all working?
And then you get this idea that, you know what?
I'm gonna steal all his stuff, and I'm gonna murder him,
and that, don't you think that's just like a leap
of the same phenomenon? - No, I actually think,
no, no, because I think there are things
that are in us as humans, right?
So the things that just by being human,
like we can, for example, feel,
we can feel compassion, right?
We can feel interest, right?
We can feel jealousy in that benign sense.
It's all part of just being human.
If we start going from, hey, you have more crops
than I have, and now it seems like I actually
have a better life in a lot of ways than I have,
I'm gonna kill you, that is not a progression
of something benign, right?
That is-- - But wait a minute,
but that is a human leap of the same thing, isn't it?
'Cause you're drawing a line, stuff,
you're saying like, this human stuff,
this regular life is benign, but it feels
like this benign thing is just a low magnitude thing,
version of the thing that's not benign.
Like there's probably a gray area
where it stops being benign.
Like jealousy, you can have like healthy jealousy,
you can have a little bit slightly unhealthy.
There's a, I think, Jealous Guy,
this John Lennon song that I love, it's just beautiful.
I mean, there's like, this jealousy inside relationships
can make you feel like, you know,
take your minds in all kinds of silly directions.
And it's crazy, but like it feels like that's
a next door neighbor to like being really crazy and toxic
and all that kind of stuff inside relationships.
And then that feels like a next door neighbor,
it's like an apartment building,
that feels like a next door neighbor
that eventually gets to Hitler
with envy and resentment of an entire population of people.
- You're right in that there's a causal,
there can be a causal chain, right?
Like if I'm not feeling jealous,
maybe I won't ever feel envious, right?
So you can see, okay, so it can kind of lead,
it can open gates to, huh, like how much do I dislike
that you have things that I don't have, right?
So yes, in that sense, but, and I think,
this is the part that I think is so important,
that I think there is a disjunction, right?
There's an asymptotic shift, right,
from one thing to another because it is very--
- Now you're speaking my language, mathematically.
- Yeah. - Asymptotic leap, yep.
- Yes, that's, it's a way to convey, right,
something that's entirely different
because if I start thinking, you know,
I'm not gonna try and make things better, right,
I'd like instead to harm you, that's qualitatively different.
- Oh, it's almost like, you know what it is?
It could be, I don't know what you think about this,
but it's in which direction your motivation is pointing.
So if in the response to the feeling of jealousy,
your sort of, the motivation says,
okay, I understand this feeling,
I wanna do less of it.
I think there must be a threshold
to which you actually wanna do more of it,
like it becomes a vicious downward cycle.
So that's what envy becomes.
Like the first feeling, this idea
that I'm gonna kill the farmer,
turns into like more and more and more
and you can't sleep and you're visualizing the farmer
and he becomes the devil and like you have this very,
you know, it's basically a thing that builds
into the negative direction
versus returns to the stable center.
- Now a person is cultivating evil.
- Yeah. - Right?
They're saying, hey, there can be seeds of evil in all of us.
Let me take that seed out, dust it off,
plant it, nurture it, right?
And then grow that seed of evil,
which will affect all other parts of the person's life.
Right, they won't behave the same
towards others in their life.
They'll become different as they nurture fantasies of evil,
as they begin to create inside of themselves
the motivation and the will to enact evil.
The Hitler analogy would say,
look, you take someone who had a bad childhood, right?
Who was not loved, who was taught
and told that he was less than.
Okay, like that, we know that happens.
I mean, that's why child abuse is so evil, right?
It's telling children the worst possible wrong lessons.
Right, they're not good enough.
They'll always be hurt.
You know, they can't keep themselves safe.
They don't deserve safety, right?
So then you take someone who then nurtures
that seed of evil, which is a choice.
And it's why I can't paint well enough,
and no one appreciates me, and I don't like how I look,
and I don't fit in with the people I wanna fit in with,
and then, and on, and on, and on, and on, and on.
And there's a hatred of self through that lens of misery,
of just being repulsed by the self.
But that's unacceptable to the self.
So, oh, it has to be someone else's fault, right?
It's not my fault.
Whose fault is it, right?
And then you see en masse the inaction of evil
towards groups of people who somehow,
in this person's mind, right,
are responsible for his misery.
And there's the justification of evil,
and then all the, you know, whether it's,
this will be better for the economy,
this will be good, this will be that.
Like, that's all lies built to justify the evil.
- Those are surface-level narratives.
- Yes.
- And the envy is the deep-down mechanism that enables--
- And that's the end point that's being served.
What's being served is destruction, right?
Which is why it always brings more destruction, right?
I mean, how many times do wars that were started
for purposes that we would look and say,
like, those were evil purposes.
Like, how many times does good come of that?
Even if we look at the modern world,
what comes of it is more evil, is more destruction.
You know, Hitler's outward destruction
eventually came inward, and you know,
you see pictures of what Berlin looked like
after the Second World War, right?
It wasn't just destruction perpetrated outward,
as awful as that is, it's catchy, right?
Like, people used to worry if you, you know,
before the, during the time of the Manhattan Project,
right, if you start this chain reaction,
you know, will you blow the whole world up, right?
Or will it stop within this bomb or not?
And we see, okay, the chain reaction of evil
hasn't yet blown the whole world up,
but look at the, look at how the catastrophe spreads.
You think 50 to 60 million people dead
in the Second World War, which truly was a world war.
What destruction was spread around the globe?
- And this is something that can't be stopped
once the chain reaction starts.
Like, if Hitler was successful,
like, it would just keep going.
- If he had been, think about it, if he just--
- On his personal, psychological level, I mean.
- Right, 'cause if we think from the perspective
of destruction, success would have needed,
led to the need to conquer more,
then there's factions and infighting,
§05Transcript · 34:38–43:30
and then eventually you get the same mass destruction, right?
And never does the inaction of evil
satisfy what the person is initially seeking.
Like, people wanna feel better about themselves, right?
We, you know, like, Winnicott,
who was a British pediatrician
who wrote about children and adults
from very deep perspectives,
he wrote about the idea of good enough, right?
And then you can sort of extrapolate that
to like, we all wanna feel good enough.
Like, not just limp over the line good enough,
but I wanna feel good enough
that I'm a decent person in the world,
and like, what I do matters,
and, you know, I can have an impact on people,
and, you know, people can like me and care about me.
There's a simplicity there that people want
that when people don't have,
and there's certain other factors,
maybe there are temperamental factors
or historical factors,
can lead to trying to soothe that deficit, right?
Through envy, and I think it starts with that,
and it often starts in childhood, not always,
but it often starts in childhood
when the child's brain and psychology are so vulnerable,
and, you know, you see salient child abuse.
If you look at what was Hitler's background
and what was Stalin's background,
and, I mean, you could look at almost anyone
who's perpetrated evil,
whether they're serial killers, whatever it may be,
the majority, not everyone,
but the majority had these lessons in childhood
that said you're not good enough,
you can't keep yourself safe, no one cares about you,
and in a subset of people, that's gonna generate envy,
and, you know, that seed of evil
then gets planted and nurtured.
As a fighter jet roars above us.
- The sound of a fighter jet above us.
- It'd been good if I had orchestrated that.
- You forget, you quickly forget
the comfort of being in a peaceful place.
That's one thing I saw in Ukraine.
Is, hey, you quickly get comfortable here.
The whole trip back, I was thinking,
it's so damn good to be in America.
The whole, just the whole, like,
it's like a three-day trip back.
It's so good to be American.
We might take that for granted as a population,
but I do agree.
- So the destruction never alleviates the envy.
Are all humans capable of envy?
- I believe the answer is yes.
If you think, do we all have the possibility of evil in us?
I think the answer to that is yes,
but we have free will, we have choice,
we can choose what we do with that,
which is why just because someone is a sociopath,
you know, for example,
doesn't mean that they're not responsible.
I mean, our medical legal jurisprudence
has absolutely borne that out,
that legally, medically, we think,
okay, we're responsible,
presuming we're healthy,
we're not unhealthy in other ways
that eliminates our ability to be circumspect,
but that we're responsible for what we do
and don't nurture inside of us.
I mean, there are plenty of things
we could decide to nurture anger and hatred about.
You know, I could think of slights, difficulties,
whether it's something someone else has done to me,
or I could blame fate,
or I could be mad at God or the world.
We can all make those choices,
and we're responsible for them,
or for recognizing things in us that are like,
oh, I too have that in me,
but I don't wanna nurture that,
I don't wanna foster that,
or do I choose to nurture and foster that?
And I think ultimately,
you know, our subject of Hitler as evil,
if Hitler had kept winning and winning, right,
I think ultimately he would have been
the only person on earth, right?
And I really do believe that ultimately,
everyone, everything else would be killed
because it's such destruction, right?
Destroy everything, right?
And probably when that didn't work,
then there's the destruction of the self, right?
Because nothing soothes envy
that is stoked by the sort of flames of evil.
And what you see is more and more anger
and more and more frustration,
which is why I really do believe someone like that,
who nurtured evil in themselves that way,
ultimately would destroy.
They'd be like him and one other person,
then he'd kill the other person.
- I think that's really powerfully said.
But even just to return to the jealousy versus envy,
I still think that it's the same flame.
And envy is just the bigger version of it.
So I think, I just, in my own personal life,
I've felt jealousy towards others, like you said,
like, oh, this person has a, I don't know,
cooler thing, trinket, whatever trinket I cared about.
And usually it's when somebody is really close
to the trinket you're building.
And I, early on, like in my teens,
I realized that just empirically speaking,
that jealousy over a period of a week
just doesn't feel good.
And it's not productive,
it doesn't help me build a better trinket.
Or it does if I turn it, not into jealousy
towards another person,
but into a love for building a better trinket.
It's like, oh, cool.
Almost, you know what, like proactively speaking,
in later in life, people like Joe Rogan
actually have been really powerful in this for me,
just as a fan of his, to celebrate other people.
So it's almost as opposed to ignoring that other person
with a cool trinket,
it's like celebrating their awesomeness, in my mind.
Just saying how awesome that humans are able to do that,
and actually just how awesome is that exact person
at being able to do that.
And that somehow made me more capable
to build my own trinket better.
And it feels good also, like it makes me feel happy.
- And now you're not jealous anymore.
- You're not jealous anymore.
- Right, so that's why I think jealousy is different,
right, 'cause you're saying there's a week of jealousy,
like I don't like this, right, I don't like,
but if you take that in a way that says,
wait a second, actually this is awesome,
this is fabulous, and this person did this,
that person's awesome, right,
then you're not raining on anyone's parade, right,
and in not doing that, even inside your own mind,
you gain a greater cognizance of your own capability, right?
Well, if he can do that or she can do that, why can't I too?
Like I wanna make the better trinket too, right?
Now you're thinking creatively,
nowhere in there was the emergence of evil.
I just disagree with that.
I think there was a choice made,
where I looked at my, if my life was darker,
more difficult, I think it has nothing to do
with the actual little flame of jealousy I felt.
I think it has to do a lot more with the other context.
If my life were more difficult, there was more abuse,
there was more challenges, I think that decision,
I could have made that decision a different direction.
- Yes. - Maybe, I don't know,
yeah, you've written brilliantly about trauma.
If there's a bit more trauma as the background noise
of my decision-making, I'll be more likely
to not be able to pull away from the gravitational field
of that jealousy and it would build and build
and build and build.
So I think, not to disagree with a brilliant person,
but I feel like that flame has the capacity
to engulf the whole world, I guess.
The initial flame of jealousy, the little bit,
like especially the younger you are,
it's almost like a habit that you get to build
in either direction, 'cause I've early on built the habit
of saying I'm going to channel that jealousy
into productivity and into celebrating other people
and that jealousy disappears.
That was like a little discovery for me.
I discovered that.
That doesn't come, nobody tells that to you.
You kind of discover that little thing.
I could have easily not discovered it.
I could have easily discovered that it kind of feels good
to mess with that other person, to think shitty thoughts,
think negative thoughts, do negative things
to that other person, 'cause that could also,
I just think the capacity in that initial feeling is there
and I think it's a decision we'll make,
'cause otherwise, I think it dissolves responsibility.
Like, well, surely I'm not Hitler,
therefore this jealousy is normal.
No, I just feel like every jealousy
has the capacity to turn into, maybe not Hitler,
but a toxicity that destroys, in a small way,
in your own little private life, but it could destroy.
- I agree that jealousy brings us,
§06Transcript · 43:35–52:24
can bring us dangerously close to envy.
I mean, maybe, let's see if,
a heuristic we could agree on, right?
Let's see.
So, let's say, okay, if we look at the terrain
of the mind as geography, right?
So, if I'm feeling happy, satisfied, proud,
like I'm pretty far from envy land, right?
But if I'm feeling jealousy now,
I'm coming kind of closer to that border, right?
And I still, I think there's,
it's a big thing to go over the border, right?
That the border isn't a gray area, right?
There's a border to go over,
and I think that you're, I agree completely,
one, certainly about trauma,
that the more trauma there is,
because then the more misunderstandings there are
about self and feelings that I'm not good enough,
and then that can be anger about why,
and who might be oppressing me,
and, you know, I hate myself,
and everyone else who seems to be better.
Like, so, trauma can drive us in these negative directions,
but we're still crossing over something, right?
So, if you have the trinket, and I think,
that's awesome, I want that, I wanna work harder.
You know what I could do, though,
is I could sneak in tonight when no one's around,
and I could move something.
No, no, I don't wanna do that, right?
But it's like I came over the border a little bit,
and I thought, maybe that's a better way,
but then I came back, right?
And we're responsible for that, right?
Because it is a choice to say,
I don't wanna work hard, I'm already working how hard,
I don't wanna make my trinket better,
I wanna think mine's the best one,
I could destroy yours, right?
And, you know, we're letting our mind go over that border,
and do we say, right, run that forward, right?
Let's run that forward, and put people around us
who feel the same way, and start doing it
so we think less of ourselves, and we debase ourselves.
Do we run headlong in, or do we come over that boundary,
and that's maybe the capacity for evil in us,
that we come over that boundary, all of us, right, at times.
But do we come over it, and then say,
no, that's not my choice, that's not my self-definition,
and I'm coming back.
- But I'm trying to justify,
maybe there's certain other sociological forces
that help us cross the border, too.
So in Nazi Germany, we've been talking about Hitler,
but then there's also the German people.
And so maybe when there's a bit of a mass hysteria,
so all these effects of, like, a combination of propaganda
with the small jealousies and resentments
of the people that don't cross the border,
together they can, with great charismatic leaders
that sort of really fuel that fire that we feel
when we're a part of the crowd.
So maybe those individual kind of psychological barriers
we have to take that leap from jealousy to envy,
those can be made easier.
The leap can be catalyzed through this mass hysteria.
- 100%, 100%.
I think that, to me, is a massive point.
We're talking about layers of emergence, right?
So if there's individual consciousness,
then there's culture, right?
And we're products of the soup we swim in, so to speak.
People would say that when I was growing up, right?
We're products of the soup we swim in.
So if the soup that we're swimming in
is the soup of hatred, right?
Then it's gonna foster all of those things.
So then you think about,
just in a painting with a very broad brush,
the culture created in Germany prior to the Second World War
and what was the impact of the reparations
after the First World War, right?
Of the punishing reparations, impoverishment,
and basically humiliation that people were feeling.
Okay, there were a whole bunch of decisions
that impacted that cultural perspective, right?
Then there must have been aspects,
just like I see in many ways parallels in America now,
of what are our standards
for what we're communicating to others, right?
How is the media deciding what's real and what's not real,
what's true, what's not true, what's hatred,
that is only gonna do evil versus what's hatred,
that's okay because I might sell something
by putting it out there?
I mean, we know that was going on in Germany
during the rise of the Nazis,
and I think there's a parallel to,
do we value truth?
Can we stand together and say,
no matter how much I might disagree with you politically,
we can still understand that there's right and there's wrong.
There's truth and there's lies, right?
So I think those are just two examples
of determinants of culture,
and then the culture is a determinant of,
is someone like Hitler marginalized,
that's a crazy evil person, oh my goodness, whoa, right?
Or is that someone who gains a greater following
and more adherence,
and then there starts to be a momentum,
because why, because what do demagogues do?
I think they have a giant lasso
and they harness the envy
of thousands upon thousands upon thousands of people
that's right, you feel worse about yourself too,
doesn't matter what the reasons are.
Maybe it's your childhood, maybe it's not,
maybe it's job failings, maybe it's professional,
maybe it's personal, doesn't matter.
You have envy too, let's put it together
and do some destruction,
'cause that'll make us feel better, which is a lie.
- So we've talked about envy,
where does, from the leader perspective,
things like narcissism or sociopathy,
psychopathy come into play?
What can you make of the world we live in,
maybe the leaders that run the world
from the perspective, from the lens of narcissism?
- So I am struck, 20 years of doing what I do now,
I've been a psychiatrist for 20 years
and I practice in so many different settings
and I consult in different settings,
I've been fortunate to have a very wide purview
of what's going on in people and in the world around us.
And I am struck with amazement
that of all the things I see that are, say, abnormal,
let's say, from the mental health perspective.
This could be depression, panic attacks,
hearing voices, addiction,
there's so many things that cover everything
that narcissism is not frequent
compared to a lot of other things.
So it's small in terms of, say, a narcissistic diagnosis,
right, it's much less than many other things.
But it causes the lion's share,
I don't just mean the most compared to anything else,
but I think more than 50%,
the majority of bad things, evil things,
destructive things that I see in the world around us.
I think narcissists are wildly destructive
because they are driven completely,
they are lodged completely in the lane of envy.
- Can you try to sneak up,
and we don't wanna be lost in definitions,
but can you try to sneak up to a definition,
non-clinical definition of narcissism
that we're talking about?
- So narcissism is a deep, pervasive,
and unquestioned sense of inadequacy in the self
that comes along with anger and fear and vulnerability,
fear of destruction, fear of annihilation,
that is compensated for by aggression,
by the mechanics of envy,
by trying to make the self seem better
at the expense of others,
by taking from others,
by being completely cavalier
to the thoughts and feelings of others.
That narcissism is not arrogance.
Now, narcissism is the opposite of arrogance.
There is such a deep sense of inadequacy
and incompetence in the self
that the defensive structure around that
becomes dominated by rocket-fueled envy.
- So the machinery of narcissism is envy,
but what do you make of the more popularly discussed
symptom of narcissism,
which is a seeming not caring about other people,
sort of a very inward-facing focus
in terms of the calculation you make
when making decisions about the world?
- Narcissistic people definitely care about other people.
It's the people who are schizoid
and say that don't necessarily register other people.
But narcissism, people care about other people,
but it's entirely vis-a-vis the self.
If I'm schizoid, I don't really notice
or care much who you are.
But if I'm narcissistic, I absolutely care,
because I'm watching every last detail of you.
What might you have that's better than me?
It's an incredibly intense focus
upon individuals and demographics of people,
but the priority, the goal is entirely about the self,
which is why it can become easy to say,
I don't care if a million people die.
How different is that from going out
§07Transcript · 52:26–1:01:08
and destroying one person or a million people?
It's in the same category of those people,
their existence is only meaningful in how it relates to me.
- But it's still meaningful.
It just seems like a very difficult leap to take
that I don't care that a million people die.
That seems to be, even with envy,
that seems to be a big feeling and thought to have,
if you at all care about them.
Are other people, I guess, tools for alleviation
of your sense of inadequacy?
- Right, I don't even care about being caring at all.
I mean, care about in that noticing
that the person exists.
Someone who wants money and notices
that there's a $100 bill out cares about that.
They don't care about the $100 bill
and that doesn't mean anything to them.
It's just their thoughts and feelings.
But it's gonna attract attention.
They care about it because it's something that they want.
The same way people will care about others,
but only from the perspective of,
do you have things that I want?
Or can I feel better about myself
by taking something from you,
by making things worse for you?
- People often talk about narcissism
as the opposite of empathy.
But empathy, again, depends how you define it,
but is a careful consideration of the mental state
of the mental space of another person,
of how the other person sees the world.
And so you're kind of saying that narcissistic people
would also be very good at that
in order to understand how maybe the other person
could be manipulated or something
to alleviate your sense of inadequacy.
- Right, so there's a difference
between the mechanics of empathy.
So let's say, and we can define things different ways,
but let's say empathic attunement
is the ability to be attuned and to think,
okay, what's going on in you?
What might you be thinking?
What might you be feeling?
Some people have a lot of empathic attunement,
but we could look at that as mechanistic, right?
It doesn't equate to care, right?
And empathic attunement can come along with empathy or not.
Right, so yes, people who are narcissistic,
they can mentalize well.
So you mentalize, meaning the ability to understand
or to consider thoughts, feelings, motivations,
and other people, right?
So people who are narcissistic
can have empathic attunement or mentalization,
depending upon how we wanna describe those things,
but that has nothing to do with care,
with actual empathy or kindness or consideration.
- So in that sense, empathy, usually popularly used,
means that you care, like your happiness is aligned.
There's this, I need to read this book.
I've read so little science fiction.
That's been one of my goals for this year,
to catch up on some science fiction.
So Robert Hyland from "Stranger in a Strange Land"
has this quote about love, which is,
"Love is that condition where another person's happiness
"is essential to your own."
So that's a good definition, I guess, of empathy,
where you're very sensitive,
so mechanistically very sensitive
to the state of another person's mind,
and your goal is to maximize their happiness.
It's like essential to your own happiness.
So the happinesses are aligned,
and when that's elevated to its highest forms,
you can call that love or magic love,
friendship and so on.
Okay.
- There's one more thing about the narcissist,
is some people can be sort of benign narcissists,
where they want great things for themselves,
but if they have enough great things,
they can sort of tolerate others being happy too.
And these are people who sometimes
are actually quite highly liked,
because they have to have the most money,
the most power, the most of anything,
anything more than anyone else could challenge.
But as long as I have that,
it's okay that you have some too, right?
And then that can make you happy
and can make you like me, right?
So benign narcissists can be well-liked
from that perspective,
but it's still all about them,
and that can change if, for example,
there's a scarcity of resources now, right?
But they're generally,
they're not people who are being overtly destructive,
although that, they're over the border
into the envy territory, right?
Malignant narcissists are very different,
where they then want to have everything.
So even if I have a thousand times more than you do,
I still envy you what you have,
because I want to have,
I don't think I can feel good enough about myself
unless I have everything.
And once I have everything,
I won't feel good enough about myself either,
and I don't have to have more, right?
It's like, that's malignant narcissism,
which we think of as sociopathy, right?
We can define these words in different ways,
but they're very, very negative concepts.
That's profound sociopathy, malignant narcissism,
envy writ large.
- So sociopathy is malignant narcissism.
That's a convenient way to think about it.
- No, 'cause we can do sort of sociopathic things,
but not be sociopathic,
like, well, you tell a white lie.
It's like sort of sociopathy on steroids, right,
is then envy writ large is malignant narcissism.
- Well, just like you're saying,
there's empathic attunement, as you said.
So there's the mechanistic aspect of empathy and sociopathy,
and then there's the big label you get attached
if you're just doing that thing regularly, I guess.
- Living your life through that lens, right?
- Yeah.
And is there a nice spectrum that's like
narcissism, sociopathy, and psychopathy?
Is it all the same kind of nice stroll through the woods
to off the cliff, or?
- Not really, because the words don't have clear definitions
like psychopathy and sociopathy.
There's no real definition of psychopath or psychopathy,
or does that mean someone's sociopathic but psychotic?
There's really not a,
we end up using those words colloquially,
which is why concepts that we can define,
like envy, empathic attunement, narcissism,
even though there might be nuances and definitions,
we can define them in ways that are widely accepted,
including within psychology and psychiatry.
- So it's nice to just think about this broad umbrella
of narcissism and the levels to which it's benign
or malignant, and then also separating it
to the different mechanisms, like interaction by interaction,
which sometimes can be narcissistic, but broadly speaking,
do you do everything through the lens
of malignant narcissism that makes you a sociopath
or a malignant narcissist?
- Yes, and the thing I would add to that
is the thought about culture, right?
It's like how does the cultures we're in,
whether it's a culture of a household, right,
the culture of a community,
the culture of a nation or the world,
how does that impact what unfolds in that person,
and then how does what unfolds in that person
impact that culture?
- Well, the question is what unfolds in that person,
yeah, how does culture affect it,
but how does your own psychological development
unfold that?
Because narcissism in leaders
is the most impactful thing, right?
Who are the most impactful individuals?
What is the most impact of individual psychology?
We have, it's usually leaders of countries
or leaders of major organizations and so on,
and one of the things you mentioned with benign narcissism,
that seems to be aligned with success, right?
If you care about your own success,
that's going to be, you're more likely to be,
have narcissistic tendencies, I suppose,
and so my question is when you follow
that thread of narcissism to become the leader of a country,
now you have a lot of new,
interesting psychological complexities to deal with,
like power, that old cliche that power corrupts,
does that, is it possible for power to corrupt
the human mind to where it pushes you
farther and farther into malignant narcissism,
into this destructive envy?
What are your thoughts on power,
like the effect of power on the human mind?
- Power is an accentuator, right, an intensifier, right?
So I think it is true that there are people
who can be sort of in a gray area
where there are malignant narcissistic tendencies
and behaviors, but there are also ways
in which that person can think outside of themselves
and think in a broader way
and think sort of kindly about others,
§08Transcript · 1:01:11–1:09:28
and they're sort of trying to navigate,
whether they're aware or not,
that they're trying to navigate between one and the other,
and then the allure of power is,
well, just look, just exercise that power
and you'll feel better, right?
It'll show you, right, that you're good enough.
Look at the power you have,
and whatever may be going on in the person's mind,
that then power, yes, can corrupt, yes.
I think that's why we have to have checks and balances,
right, because we don't, you know,
we're all inscrutable to ourselves, let alone to others,
so we must have checks and balances,
and we should always have them on ourselves
as well as on others.
We should want that for the health of ourselves
and the world around us.
So I think all of that is true,
but there are also people who don't necessarily
become corrupted by power, right?
There can be an understanding and a grounding
that they're a steward of power, right,
you know, a shepherd.
I mean, there are ways people describe utilizing power
and utilizing it in a benign way
that then fosters the healthy aspects of self, right?
So like, gratitude and humility, right?
If we could add a healthy dose of gratitude and humility
to everyone or to our society, there would be a sea change,
right, but how do you feel gratitude?
How do you feel humility?
Those things are incompatible with narcissism, envy, right,
with really the bad pole of things that we're talking about.
And part of the reason I'm so focused in my work
and in really what runs through all of my thoughts
about life is the impact of trauma, right,
because trauma creates these false lessons
and it walls us off from truth,
and it starts to point towards the unhealthy ways
of trying to feel better about ourselves.
But we have the health in us too.
We have those seeds of health too
that can grow into being a steward of power
and sharing power, being considerate and kind.
And we see a lot of that in the world too, right?
It's not all just the evil.
We see plenty of people who do good
and who are generous of spirit.
And we have both in us, and it is,
I think you're talking about our culture
and the seeds that we sow and the climate that we set,
including putting governors and boundaries around.
Like, how do we rein in or say that the more aggressive,
the more envious or destructive is unacceptable, right?
How do we foster the part that's kind
and considerate and reflective and slow to judge,
of like, hey, let's learn a little bit more.
Like, how do we foster that?
And I think a lot of that comes back
to early childhood education.
I mean, I think we don't do nearly enough
to protect children, and as a corollary to that,
we don't do nearly enough to educate children.
I mean, I wanna write a book.
Second book I write is gonna be
everything I needed to know about life
I learned as a second year postgraduate psychiatry resident.
It's like, why?
You know, why then did I learn so much
about unconscious motivation, about the impact of trauma,
about how we can be envious and how we can act out,
you know, even about how our emotions trump logic in us.
Like, why don't we teach these things
when we're young enough to understand?
Like, why is that other kid bullying me, right?
Or why, just because I'm a little bit bigger,
do I wanna go thump that other kid on the head?
Like, what's going on?
We don't do those things.
You know, we're just tripping ahead of ourselves
and we don't stop and think, how are we using our resources?
How are we shepherding forward the next generation,
which, by the way, is a generation
that's gonna determine our fates too, right,
as we get older, but we don't, you know, do that.
I often think of, like, in the Olympics,
you know, you see, like, the great sprinters, right,
and they've gotta come out of the blocks perfectly, right?
So if they come out of the blocks a little bit too fast,
they're gonna fall over, right?
They're gonna just fall forward,
and I often see that in my head about us,
as humans and as a culture,
that we're rushing so far forward,
we don't stop and say, wait, let's keep the basics here,
the basic techniques of, like,
how are we navigating forward in life?
Or do we just throw all those away,
because I can get some benefit by saying that you're bad,
even though what's being leveled against you is wrong, right?
Like, why, do I take that?
Or do I say, no, there's something more important here
that we wanna shepherd forward in ourselves as a culture?
And I think preventing childhood trauma
and changing the ways that we educate children and adults
would, could, again, make a sea change
and maybe set us on a course towards,
you know, even towards a greater likelihood
of survival as a species.
- Yeah, so talking to, like, people in elementary school
about human nature and teaching them
so how people can be resentful and envious
and how to deal with your emotions,
how to, yeah, so these basic interaction things
about human relationships, about friendships,
about betrayal, about love, about all those things.
Like, it just, it's actually strange that we don't,
we kind of hope the parents talk about that kind of stuff.
- Right.
- But then the parents often, you know,
need therapy themselves.
- The parents didn't learn it, right?
- Yeah, the parents didn't learn it.
- I mean, I'm not joking that I was mad,
you know, second year after medical school.
Like, how is it?
Like, I think of even things in my own life
and, you know, how I, you know,
how much shame I felt after my brother's suicide.
Like, I was already an adult, right?
I was a young adult, but I felt so much shame.
I didn't, like, I had no understanding that,
that, oh, like, it's a reflex to trauma, right,
to feel guilt and shame,
and that, of course, I was feeling that.
It didn't mean it was true because I felt it,
but I mapped the fact that I felt ashamed
to the fact that I should have felt guilty and ashamed,
and it, like, led to some very negative things in my life
that I had to sort of pull myself back from
and recover from, and, like, I didn't know that, right?
I didn't know the automaticity of the reflex
and how pervasive it can be
and how it can put blinders on us,
and, I mean, it's just one example,
but, you know, it's an example of something big
that happens to people that we don't learn about,
and I find myself sometimes
having conversations with a person.
So, you know, I still do a lot of clinical care
of having conversations with a person after a tragedy,
and I'm saying, I can't believe, right,
again, I'm saying the things that this person
didn't learn in elementary school
because, like, none of us did, right?
And then look at the misery and the suffering,
and then I think this is one person
among how many millions among us
who, you know, try and go about their way
without knowing things that are easily knowable
'cause they don't even know that they're knowable
because we don't teach them to ourselves.
- So how to deal with trauma,
that trauma happens, first of all,
that suffering can happen,
and small trauma and big trauma,
all of it can happen,
and there's natural ways to deal with it.
So in the case of trauma, as you write about,
and we can also just talk about
some more of the details of that,
but it's good to bring it to the surface
to talk about it, to not be ashamed to hide it inside,
to be some kind of secret,
that it's actually, I mean,
there's a lot of positive things to say here,
at least from my perspective.
One is it's discussing trauma
and dealing with trauma together with other human beings
by talking about it is a path to deep friendship
and intimacy with those people.
There's a dark aspect to trauma, to war,
that communicating it or sharing it bonds you.
So, like, the other side of trauma is, like, love.
You need that hardship, not you don't need it,
but hardship and trauma can often be a catalyst
for a deep human connection,
if you bring it to the surface,
as opposed to kind of hide it on the inside.
If we can just linger on it,
because you've been through a few
very traumatic events in your life.
When you were 25 years old, as you mentioned,
your brother committed suicide.
What did that event teach you about life, about death,
and about the human mind?
- Well, it certainly brought me face to face
with the truths of life and death,
because I had not had a major trauma before then.
§09Transcript · 1:09:33–1:17:58
So there wasn't a major trauma
sort of in my developmental years
that what can carry forward
is a sort of omnipotence defense, right?
I mean, the thought is that when we're toddlers,
we all have like an omnipotence defense,
which is like, I can just try and get up and run and move.
And if I run into something,
I'll get up and do it again, right?
That we kind of have to,
and it's partly the protection of the parent, et cetera,
but we think we can get out there in the world
and do things, and we just do.
And if we don't have major traumas,
we can sort of carry through the,
oh, like bad things aren't gonna happen to me.
I know that they're there,
and I know they happen to people,
but they don't happen to me, right?
And sometimes what will happen
is being confronted with such a tragedy
wipes that away very, very quickly,
and then the person feels extremely exposed.
Like, oh, I thought that I was gonna be okay,
and now I know that I'm not,
and that can start to lead to, well, what does that mean?
And now, is this all coming for me now?
Did I get so lucky for 25 years, nothing bad happened,
and now nothing but bad things are gonna be happening?
Am I cursed?
Is my family cursed, right?
And I think that leads to, say,
the learning about the human mind in retrospect.
I think I understood at the time to some degree,
but not like I do now.
I can put words to it now, right?
Of how incredibly important,
powerfully important negative emotion is, right?
That how a sense of guilt and shame and vulnerability
can just pervade our entire life perspective.
So all of a sudden,
we're swimming in a very different soup,
and it's a frightening soup, and it's a toxic soup,
and I'm most struck by that.
And that goes along with the idea
that we're not taught that emotion always beats logic.
I think the idea of Descartes,
and the idea that we're rational creatures,
that kinda comes down to us through Western thought,
is completely not true.
We're rational creatures,
only if there is an emotion grabbing for our attention.
We're attending to one another,
we're being very logical, right?
What we're doing now,
if we heard a frightening noise right outside the door,
we'd be entirely different, right?
The emotion would trump everything.
It's like, stop paying attention to this, right?
Now safety is at stake,
and we'd think differently, feel differently,
behave differently, right?
And this is what happens to us,
not just in situations where something drags us,
yanks us from one emotional state to another,
but it can be very, very pervasive.
So my sense of anger, frustration, inadequacy,
and then soothing in unhealthy ways,
soothing by drinking too much,
and then kinda hating myself in the first place,
and hating the world around me,
and then starting to think, well, who cares what happens?
Like, there's some very dark thoughts and choices
that came from a changed perspective of self in the world.
- So what do you do when that, because of trauma,
again, small or large,
you find yourself swimming or drowning
in a soup of negative emotion?
What do you do?
What do you do with that emotion?
I mean, we don't have to even talk about trauma,
as I think the interesting thing is,
you know, any one of us throughout the day
can find ourselves taking a bit of a dip
in the pool of negative emotion.
What do we do with that?
- The first thing is to separate how we feel
from what's true,
'cause we don't do a good job of that as humans.
If I feel bad about myself, it's very easy to,
then I conclude, like, I'm bad, right?
If I feel ashamed of myself,
I conclude I'm a terrible person who's shameful, right?
This is the, you know, there's an old psychodynamic concept
of what they used to call an observing ego.
It still gets called that.
It's not ego in the sense of arrogance, right?
It's the ability to step outside and to see ourselves, right?
So that's what lets us keep the difference
between our feelings, right, and what we know to be true.
Like, we can be very angry at someone.
So I think that person's terrible.
I think that person's stupid.
I think that right now,
because, like, something negative just passed between us.
This inside of me, it's just because of how I feel.
Like, when I can separate that,
how do I actually think about that person, right?
And, you know, we get driven so,
so frequently by how we feel,
because how we think, therefore what we believe, right,
just kind of comes on its heels,
as if the feeling is dragging it along.
And I've been struck by that.
It's one of the things that has struck me so,
the most, right, among the very most
in 20 years of working as a psychiatrist,
is how we are led by our feelings, our emotions,
as if they are truth.
And then they create truth,
because we embrace what they're telling us as true.
And that is, I think, incredibly,
I think it's how people learn prejudice.
I think it's how people learn self-hatred.
I think it's how we learn so many destructive behaviors.
And then the blinders on us come in
more and more and more and more.
So separate, you know, we're driven by what we feel,
unless we understand that what we feel
is different from what we know to be true,
or what we can decide on one way or another.
- And that requires realizing
and catching the emotions themselves,
realizing that it's an emotion.
A feeling comes into your mind,
overtakes you, a feeling of anger,
dislike, hatred, all of that, it just comes in.
It's like, why did that person just cut me off in traffic,
or something like that, that feeling.
So what, you just kind of take it as a feeling
and realize it's a feeling that doesn't represent
some deep reality about the world that's fundamental,
or you, that you just kind of watch it and let it pass,
which is the natural way of things.
- Yeah, or decide if it means anything.
You know, if I'm mad, right, someone cut me off,
and I feel hatred, and I want to destroy them, right,
to stop and think, look, I've got that in me.
Are the stressors running too high in my life?
Like, is it really good?
Should I be on this road 10 minutes behind schedule?
What am I really doing?
So we can learn, but yes, it's an observation skill,
and it's an observation skill that we can develop.
I often think of something called the tapestry theory,
which I think initially was a theodicy of explaining,
I believe this is true, I'm not sure of this,
that the idea was that, oh, we don't see God's plan
because we're up too close to it, right?
Like, as if there was a beautiful tapestry on the wall,
and we're standing right up it,
we're only gonna see one part of it.
We need to stand back from it.
And I remember learning that in a religion studies class,
being really fascinated with that at the time,
and I think that there are a lot of things
we do that about, right?
And in training ourselves to have an observing ego,
what we're saying is, hey, just the busyness of life
or my own impulses or the pool of emotions
are trying to pull me up right close
to whatever tapestry there is there,
and I wanna sort of resist that.
I mean, I'm better off if I really stay further behind it,
and then I make a choice if I wanna come close to it.
If there's some really positive emotion,
it's friendship or it's love or it's nurturing,
you know what, let me come right up to this, right?
But I wanna choose when I'm doing that.
I don't want some drive.
I didn't decide to take me by the back of the head
and put me up against that tapestry.
- So the interesting exercise for me,
and I think for a lot of people in modern civilization
is the internet with social media,
that it's almost like going to the gym
or something like that.
At least that's the way I see it,
because there's a bunch of forces on social media
that are trying to make you feel things.
Most of it is kind of in the negative space of feelings,
because there is actually a strong gravity pull
to negative feelings for some reason,
and the brain notices them more.
I don't know what that pull is, but it's there,
and you get to observe it on social media.
Like if you actually just scroll through social media,
you feel the gravitational pull of negative emotions.
And I just see it as a kind of exercise of like,
you feel the pull, just like when you go to the gym,
§10Transcript · 1:18:00–1:26:28
there's a resistance, and I practice like stepping away
to look at the tapestry, right?
And there's different mechanisms
I think all of us have to learn.
For me, there's a kind of,
you mentioned gratitude and humility.
So like if somebody, if it's me personally,
I've recently gotten attacked a few places here and there,
if they're saying that they're much smarter than me,
I practice kind of humility, like you mentioned,
and I kind of imagine that they are smarter than me.
Those things help me to kind of like pull away,
and then maybe they have a lesson to teach me.
Like I don't take their sort of negative comments to heart,
but I imagine the human being,
and that they might have a lesson to teach me.
And in general, when it's more amorphous,
kind of negative feeling,
I think the other thing is the gratitude.
Just like different versions,
almost meme-ifiable versions of like,
oh, this is pretty cool.
Like we got a thing going here.
There's like human civilization,
like bickering and having a little fun,
like lunch food fight.
And it's kind of cool.
Like we get to interact in this way,
and there's a bit of humor.
It's like Thanksgiving dinner.
Like Thanksgiving dinner,
if you're arguing about politics,
it can feel like really intense.
Like I can't believe you said this,
but if you zoom out, it's like family.
This is like, this is amazing.
So that kind of feeling really helps.
But it's like, it really is like going to the gym.
It's like building up a muscle
to be able to pull away from those emotions.
I don't think I get to practice that kind of emotion
in regular day-to-day life.
'Cause like, it's hard to get those reps.
On social media, you can really get the reps in.
It's kind of cool.
Like that's the way I see social media,
is a chance to sort of practice that stoicism
of like, of gratitude, of humility,
of loving other people in the face
of this negative emotion, all that.
- Yes, and there's a certain kind of psychotherapy
that talks a lot about this idea that like,
oh, everything is as it should be, right?
Which doesn't mean from some moral or justice point.
It's just that often if you look at things,
one thing leads to another, to another, to another
in a way that's actually very, very predictable,
even though we might be surprised about it, right?
And so an example,
so I would say that gratitude often does come along
with a healthy pride, right?
So you could say in the example you gave,
hey, I'm being assailed on social media, okay?
So you could say, well, there was a time I sat at,
I set forth to impact people, right?
To be able to reach people and to impact them, right?
And look, I feel a sense of both gratitude and pride
that I've done that, right?
'Cause look, you did it because of your effort, right?
Your work, your intelligence, your thoughts,
like you're responsible for it, right?
But also you feel gratitude because any one of us
who's here and has any opportunity
has reason to feel immense gratitude, right?
So then you can say, okay,
what's actually going on here is something successful.
I set out to do something and I'm doing it, right?
And what it brings with it
absolutely includes being assailed.
There's no surprise there, right?
That because people who have anything good
serve as lightning rods for envy.
So then, yes, there will be people who wanna make up lies
or whatever they wanna do
because you become a lightning rod for envy
by having succeeded at the thing you set out to do
about which you can feel a healthy pride and gratitude,
right?
And then I think that kind of puts it in its place.
I mean, you're still gonna make decisions about it,
but it makes sense then.
Like you have a mechanism of understanding it
that not only makes sense to you,
but reflects the truth of what you actually have done
and achieved and what's going on in the world around you.
- Well, I wonder if we're all kind of
a little bit unique in this because for me,
I mean, maybe it's useful to kind of talk
through my own experience of it,
is for me, I try to avoid,
especially in those situations, to feel pride
because I'm just looking empirically.
I feel way happier if I focus on humility.
If I ever think of like, oh yeah,
when you do something meaningful
or you become more popular,
you're going to experience these kinds of,
I feel the attacks more and it's like me versus the world.
That's the feeling that you start getting
and that does not create a pleasant feeling.
So to me, the pleasant feeling is like stepping away,
like kind of laughing at it all, like with a smile
and not like in a negative, like laughing at people,
but just like laughing at the theater of it,
the circus of it, like this whole absurd existence
we've got going on.
And then just having a humility in like,
everybody has a lesson to teach me.
It just makes me feel good.
The pride thing, I do like feeling
when in a positive pool of emotion.
So if I'm building a trinket and I finish it,
I'm like really happy with myself.
Like I finished this thing
and I usually actually like to do that alone.
Like I don't need an audience for pride.
I like to sit there and just like, ooh, this is cool.
I did that, you know?
But I just, I find that in social interactions,
pride is just a danger, it's a dangerous drug for me
because it's such a small,
it's a small step away from then losing all the humility.
And then you start getting very defensive
and that's not going to,
that's just, it starts you on a spiral of negative emotion.
But I also, I mean, with everybody,
you've mentioned this,
we'll probably sneak up to it in different directions.
I do think there's different brains that we all have.
Like my brain is exceptionally self-critical,
like nonstop.
It's like an engine that's always there.
But at the same time, I'm able to zoom out
and have gratitude.
And it's just, there's like two brains
and they're like cohabitating happily.
And I can, the better I get at this,
the more I can use the one that's self-critical
when I'm trying to be productive
'cause naturally I'm super lazy.
So I'm trying not to be less lazy, I'll be self-critical.
And then when I'm not being lazy,
when I just, there's a special moment,
I want to enjoy that moment,
I'll turn on the gratitude engine.
I feel like generic advice that people would give,
if your brain is self-critical, that's not a good thing.
Like you should probably get rid of that.
I don't know about that.
'Cause it seems to be working.
Like I kind of like it.
I kind of like this grumpy old man that's in there
that's like, that thing you did, that really sucked.
I was like, and I kind of,
there's a movie, "Grumpy Old Man."
Like I like that grumpy boy, the grumpy cat is in there.
And it's nice, but yeah, it can have bad effects
on relationships and on maybe my wellbeing,
maybe as you get older and all that kind of stuff.
So you have to monitor all this kind of stuff.
But I don't know, I don't know which one,
it's like, 'cause you've kind of highlighted,
it's good to have gratitude and humility,
but it's also good to have a little bit of pride.
I wonder what that like set of ingredients
for a healthy life looks like for each of us.
Whether we have to customize and figure out what that is.
Some of the cake is already baked is the problem.
And because of the trauma, like if I was like eight years old
maybe I could be a little more flexible.
But at this point, like you got the thing you got
and it's hard to like fix it.
- You can do a lot with it.
- You could.
- It may not be easy, but there's a lot of plasticity
and a lot of pliability there.
- Across all ages.
- Again, people are different and there may be idiosyncrasies
of why one person is in a different place.
But as a general rule, I think the answer is absolutely yes.
I mean, people have evolved and I've worked with people
who've really changed themselves
and broadened their conception and understanding.
You know, they're in their 80s.
I think we can do it at any stage of life.
And I would make a case for intrapsychic.
So not between people necessarily, right?
But inside of oneself for the feeling of pride.
And maybe if we call it self-esteem, right?
Let's say we call it self-esteem, right?
§11Transcript · 1:26:30–1:34:31
Or we could call it healthy pride.
We could put either word to it.
But if you think about what we're trying to avoid,
is say a sense of inadequacy,
then it is good to sort of own what's ours.
We can put ourselves a little bit out of balance,
either in terms of building up resentments
or in terms of decreasing self-confidence, right?
If we're not owning everything that's ours, right?
So a thought I would have about,
let's say about some pride or some self-esteem, right?
Is it can work against vulnerability, right?
Which we know can also in some situations
push us towards jumping the boundary into envy
and all of that.
So think about vulnerability.
If you conceive, okay, people are assailing me
and you just go to a place of gratitude,
it can send a message that, okay, I'm just lucky
and I hope I continue to get lucky
as opposed to like, that's not true, right?
Like there's ability inside of me
and discernment inside of me that tells me
I can have a greater sense of confidence
that I'll navigate what comes my way, right?
So because the pride or the self-esteem part
is owning what we've contributed
to the goodness we've created, right?
Which does in a sense helps us feel better about ourselves
and it also helps us feel armed against say,
the slings and arrows of whatever outrageous fortune
may come next.
- I don't know, I don't know, I don't know.
Again, disagreeing with an expert here.
Yes, I think that's generally good advice
but I think you mentioned vulnerability.
I think it's like, I've just been doing a lot of research
on rocket engines and fuel.
Speaking of fuel, I just think I get a lot
from being vulnerable because vulnerable leads to intimacy
in friendships and relationships.
I get a lot from being intimately close with human beings
just on a friendship, on like a ideal level
in conversations and so on.
And so I would rather err on the side of vulnerability.
Okay, to me, pride is destructive.
I think I already,
yeah, I already have a pretty good engine that says like,
life is awesome.
I don't need help for that.
That's fine, that one is working.
I just feel like the way to face the world
that's full of uncertainty, that could be full of cruelty
is with humility and gratitude.
I don't know, this pride thing,
it feels like, I know that for a lot of people,
it's really important to really work on pride
to make sure they don't crumble under the pressure
of like, they don't give into this insecurity
that destroys them.
But I just, for me, empirically speaking,
I seem to be happier facing the world with humility
and just being grateful.
The pride I'm really worried about,
it feels more destructive than anything.
- See, what I think, as you're telling me that,
I don't wanna be presumptuous,
but I make some thoughts or some conclusions that tell me,
hey, you're in a pretty healthy place.
The reason I say that is because
I agree completely about vulnerability.
I mean, think about humility and gratitude
make us vulnerable.
If you're like, wow, I'm grateful, thank you,
I'm grateful for you, we could get shot down
or something bad could happen,
something could make us feel bad.
So yes, we need vulnerability.
If we try and eliminate vulnerability,
we're living miles into the envy land.
So you're describing a healthy vulnerability,
but then my brain says that's because
on the other side of the seesaw, so to speak,
has to be a healthy sense of self,
whether we call it self-esteem or healthy pride.
And then I'll cite what I think is the evidence for that
is you described the negative voice
as like the grumpy cat.
But that's a good negative voice to have,
because it's telling you like, hey, that wasn't your best.
Like, come on, do better.
You can do better.
There's a negative voice in some ways,
but it believes in you.
Where that voice could be,
it could be a negative voice that says,
no, you didn't do that well because you suck.
You don't deserve anything good.
Why should you even be alive?
That's the negative voice that can gain so much force
if there isn't a balance of healthy self-esteem.
So I think because you're well-balanced,
you have what you need,
and then having more of it seems like,
oh, that's not so good.
But there are people whose negative voice
isn't the grumpy cat.
It's hateful, right?
And then that's a person who needs to bring that
into greater balance.
- Yeah, I think my negative voice is like a grumpy cat
that's like a French existentialist,
maybe a little bit of a nihilist,
but just kinda is--
- Sartre's cat.
- Yeah, Sartre's cat.
So it doesn't get hateful.
It's not like a Hitler cat.
So it's a little more,
yeah, I guess there is kinda like this line
that we've come across a couple of times
between the benign and the malignant.
But of course, you have to monitor that line.
I think you have to be careful
when you face really difficult situations
of as you go on through life,
more and more difficult,
so you face a lot of loss and suffering,
especially later in life.
You have to be careful with that voice.
That grumpy cat can get awfully confident.
And then if you don't have any source
of positive emotions in your life,
you can become too heavy of a burden.
- Yes, which I think this leads us to,
well, I think it's a really important fact, right?
That there are some people,
like a significant subset of people,
who get happier as they get older.
They have more contentment, a stronger sense of self.
We might think, how could that ever happen?
We're getting closer to death,
we're accumulating insults, right?
Everything hurts a little bit more,
and we have less energy,
and we accumulate losses and traumas.
Why would anyone be healthier across time,
be happier across time?
And what we see is it's linked
to the things that we're talking about.
It's linked to, let's say, vulnerability versus pride.
There's a good balance there.
There's a lot of humility.
There's a lot of self-esteem.
The person is spending a lot of time
standing back from the tapestry and looking at it.
And what can come into people
is in sort of a sense of equanimity.
Like, I sort of understand,
I'm being the best person I can be.
And that's not always even great,
and there are things that I don't feel great about,
even while I'm trying to do that.
But look, I'm being who I'm choosing to be, right?
And that doesn't have to be in some big way.
I'm not saying that means any one specific thing.
That can mean the person who's taking care of their cat
and tending their garden.
That's enough.
We have to have love,
the ability to put good things out in the world,
and to put our ability to work
and to make things different out into the world
and make things better.
And if we're doing that,
we get happier across time
because we come to a sense of peace with ourselves.
I'm not supposed to be everything.
I'm not supposed to do everything.
I'm not supposed to fix everything.
I'm also not supposed to suffer all the time
for the things I haven't gotten right.
You know what?
I guess I'm kind of, and it leads back to Winnicott,
the British physician,
of I'm good enough.
And that seems to help people feel happy,
contentment and be generative and productive
into later life.
It's like that's what we all should be wanting.
But it's even, it's kind of an afterthought, though.
Some people are like that as opposed to,
wait a second, right?
What's going on with them?
And let's do all of that.
Albert Camus writes in "Myth of Sisyphus,"
quote, "There's only one real serious philosophical problem
and that is suicide.
Deciding whether or not life is worth living
is to answer the fundamental question in philosophy.
§12Transcript · 1:34:34–1:42:50
All other questions follow from that."
So basically, to be or not to be.
Do you think there's a truth to that statement?
This question of why live at all?
- Mm-hmm.
Do you think there's truth to that statement
being a really, really important question for us to answer?
- Yes, yes.
- And what's the answer?
- I think the answer is yes.
And I think Camus answered it yes, too.
You know, I love his writing,
and I think there was a streak of nihilism
that I think grew in his writing over the years,
and the thought is, I think, that Camus died by suicide.
I think we're not sure of that
because it was a car accident.
But I've always read that as the primary scholarly opinion.
And I think it's interesting that after his death,
a book called "The First Man" was published,
which I don't know if he had intended to publish.
I don't remember the specifics about it,
but it's about him as a child, right?
And it's interesting, the first man.
He was the first man in his existence, right?
The most, you know, the one that felt
and experienced everything.
And there's sadness and distress and all in that book,
but there's a beauty of life and living and experience.
And I think to compare that beauty,
like that's life,
even if something's difficult and scary and sad.
Like there's something beautiful around the corner,
and here's a kind person and a new discovery.
You know, more what was in him as a child.
And I think that we can get jaded,
as you and I were just talking about a few minutes ago.
We can accentuate the negative and foster the negative
and come to a place where we're looking for
some in-depth philosophical answer, you know,
some thick book, you know,
that's gonna explain all that to us
instead of the simplicity that we've been talking about.
I think humility, gratitude,
helps us have just simple positive experiences,
feelings of contentment,
feelings of connection with another person,
learning, discovery.
And I think the answer to Caymu's question is yes,
and I think it lies in his writing
about when he was a child,
which I think he saw as less important
than his later writings and the intellectual heaviness
when I think maybe he had lost his way a little bit
from the things he understood when he was younger.
- So another way to talk about it,
and I'd love to hear what you think,
is about these broad categories,
let me be started with Kierkegaard,
of existentialism, absurdism, and nihilism.
And I think Caymu considered himself an absurdist,
not actually an existentialist.
It's kind of a middle ground where I think existentialists,
I don't want to characterize it in the wrong way,
and there's a lot of different definitions,
but I think existentialists ultimately
do think that there is meaning
in sort of pursuing the passion of life,
like pursuing the, like in living life.
That's where you discover the meaning
at that individual level of fully embracing life.
And I think sort of nihilism is,
again, it's kind of like a spectrum,
but nihilism basically says there's no meaning,
and it doesn't matter, nothing matters.
I don't even know, but somehow that lands you
in a place that's totally uninspired.
Maybe nihilists would disagree with that.
Maybe there's a way to live a creative life
in a nihilistic mindset.
And I think absurdism is somewhere in the middle
where pursuing meaning at all is not a good idea.
So kind of I think existentialists say
you should be looking for meaning,
and it's to be discovered in your own actions,
in your own life, in the moment.
And absurdism says life is absurd, nothing makes sense,
don't look for the meaning, just live, just be.
I think that's kind of the later Camus kind of philosophy.
I don't know if you can sort of comment
on these kind of nuanced ideas here.
If there is no religious guide to your life,
what do you think about this kind of search for meaning?
Do you see that there's some wisdom
in the existentialist perspective of discovering it
in your own life, in this passion,
in this kind of day-to-day existence,
in the moments of your life that bring you joy,
that kind of thing?
- You're bringing different sort of perspectives
and trying to tease apart, like, well, wait,
what are the differences in those perspectives?
And I think what it points out is that,
okay, we tend to conflate things as human beings,
and to take two different things
and try and make them into one.
But we also, I think, on the other end of the spectrum,
get very overly reductionist.
And I think that when we get too overly reductionist,
we lose the ability to learn from anything
or to generate meaning.
I mean, think about Sartre,
who the thought of existentialism
is so consistent with him,
who, on the one hand, wrote about very clear terms,
like this is what it is and this is what it isn't,
and here's how you're gonna make your meaning
in a very academically proscribed way.
But he also wrote short stories like "The Wall,"
where something totally absurd happens
as part of the story.
So I think what ends up happening
is people either reduce themselves
or get associated with something,
that by being overly reductionist
takes us away from meaning.
The idea that, look, we don't know
if there is an overarching religious meaning
or what we call a religious meaning or purpose.
We don't know that.
So, okay, if we take that as a given,
that people who say that they know are having faith,
like how Spinoza described faith.
Faith is that you don't know, but you believe anyway.
It's not because you have faith
now you know something, right?
Because I think that's a slippery slope
to the persecution of others, right?
So if we say, okay, we don't know,
then we're left either deciding,
okay, well, then to hell with everything.
There's that movie "A Strange Brew," right?
Bob and Doug McKenzie, where the brakes don't work
on the car and one of them says,
"Oh, why bother steering?"
So if we don't know that there's meaning,
like why bother steering?
Let's just give up the ghost, right?
And I don't think that's even what the nihilists said.
I mean, I think Bakunin said,
we should get rid of everything that we've ever created
except Beethoven's Ninth Symphony
and start over from there.
But so even people who are very nihilistic
or associated with that,
a lot of them were just not liking what we had built, right?
So if we accept that a lot of what we have built
as humans inside of us and outside of us
is really counterproductive and doesn't help us,
and that absurd things happen in the world, right?
And that often the way social structures
and systems build up, build themselves up is absurd.
I think our healthcare system
operates in a way that's absurd, right?
So if we accept that there are absurdities
that we don't know if there's truth,
then what are we left with?
But like, well, let's try and make meaning, right?
Ortega y Gasset said,
"Yo soy yo en mi circunstancia," right?
I am myself in my circumstances, right?
Which is like, look, we can't control everything.
We live in circumstances around us,
but within those circumstances,
we can make decisions and define ourselves.
And I think the brilliance of that,
and I think tying it all together, right,
in a way that's not trying to be,
in a sense it ties it all together
by not trying to answer everything concisely,
that yes, we can make meaning.
Like, we see that.
If someone trips in front of me,
I could walk around them or I could help them up.
I mean, no one can tell me that it doesn't matter what I do.
I absolutely reject the idea that,
oh, I could step over them or on them,
or I could help them up and it doesn't matter.
Oh yeah, try being the person on the ground, right?
So we create meaning, but we live in our circumstances,
and there are absurdities both within us
and outside of us in our social structures.
And there are a lot of things
that pretend to have meaning that don't,
and there's the shades of nihilism,
but ultimately there's something going on here
that's doing the best we can
in the context of just not knowing.
- Yeah, I tend to see, I don't know if it's genetic,
I think, I tend to think just observing the internet,
§13Transcript · 1:42:53–1:51:51
the number of memes there are,
I think many other people are like me.
I tend to see the humor in the absurdity.
I tend to enjoy it from that kind of angle.
I see the Kafkaesque nature of society,
different aspects of society,
and just kind of notice the magic with a smile.
And just laugh at the circus of it all.
'Cause it is magical that the circus all comes together.
It's like a little bit out of sync,
and then there's a guy playing trombone,
but overall it's pretty good.
It's pretty good.
- Right, and we can look at that and just kind of marvel,
go, huh, which I think is a relation
to at least a lot of what we, in the Western world,
think of as Eastern, as non-attachment.
Because then if there's something absurd,
and it's not good for me, then I accept that too,
instead of getting angry about it, and railing about it,
or seeing some cosmic meaning in it.
I think there's also a healthy non-attachment
in what you're saying too.
- So there's, you mentioned Eastern thought,
there's Dostoevsky, Nietzsche, but also Buddha,
have kind of spoke of life as suffering.
Do you think there's truth to that,
that suffering is a fundamental part of life?
- I think it is a fundamental part of life.
I don't think that means that life is suffering.
If we say, well, life is suffering, then what am I doing?
That I'm trying to erase from my mind
the birth of my children, right?
Things that were filled with joy, right?
Life is not entirely suffering,
but life brings a lot of suffering.
And for some people, it brings such disproportionate
suffering, and the people don't survive the suffering.
And I think when people are conscientious and empathic,
that really bothers us, right?
The suffering in our own lives,
and the fact that others at times could seem to be
so overwhelmed by suffering,
that they don't even get a chance to see good.
And I think that there's, I do think there's truth to that,
and there's sadness and distress to that.
But to say, therefore, life is suffering,
I think is completely untrue.
And it ignores the fact that someone even made a trombone,
right, let alone that there's a little bit out of sync,
and someone's playing the trombone.
That's cool, there's elements of the absurd
that are neat and interesting.
And if we start accepting that we can't understand
or control everything, then we can accept,
and I think really love and foster the beauty in our lives.
- Yeah, I think the word suffering
is doing a little bit too much work,
'cause I think it's probably referring
to the philosophical concept of that,
yeah, that it's absurd, the absurdity.
- Right. - That stuff
just happens randomly.
Evil people succeed, good people fail.
- Right. - There's a seeming
random injustice on occasion.
- Right. - And on occasion,
there's justice in, yeah, all of it
that feels like, and maybe because it,
often there's a lot of loss,
and then there's a kind of matching complementary aspect
to any good feeling that all comes crashing down,
like every hello from a physics perspective
ends in a goodbye.
Like, that's a really sad thing,
like I've, all the amazing people I get to meet in my life,
all the amazing experiences, eventually they have to end,
and that's part of what makes them amazing.
- Why is that sad?
Is it because we're taught to think that it's,
look, at some point, you and I are gonna say goodbye today,
like I hope we're richer for it,
and then we take that goodness off with us.
Like, I wanna celebrate that
because it's all part of the goodness.
I think we're taught to think, oh, that's so bad,
and it equates to death and misery,
and I think it's often not that way.
- I think there is a sadness to it,
but I also don't think that sadness is a negative thing.
It's a different way to celebrate a beautiful thing,
so there's a melancholic nature to it,
something passing of it leaving.
I mean, it's that old Louis C.K. thing
that I go back to over and over from his show "Louis,"
where he was all heartbroken that he just broke up
with somebody he loved,
and he told about that to an old man,
and the old man said, "You're a fool.
"That's the best part.
"I missed that part,"
where you sort of are lingering in that loss.
You're feeling the pain of that loss
because that lasts the longest.
It's the most intense.
It's the most reliable,
and it's a kind of celebration of the love you had.
Like, losing the love is still a celebration of the love.
I think you don't wanna over-romanticize that,
but there's some aspect of truth to that.
Like, that melancholic feeling of remembering
a beautiful time that's no longer there
is a kind of celebration of it
and is a kind of joyful experience,
even though it's very easy to experience it
as a negative emotion.
I think it's just like you said.
I mean, it's up to our mind to determine
how that emotion is really felt,
but it's a tricky one 'cause it's like heartbreak
to experience that as a positive thing.
- People can reminisce at funerals, right, and laugh
because people can be very, very, very sad
and perceive that this person has died
and perceive the sadness of it,
but in perceiving that and really living in it,
then you can have people who wanna remember that person
by telling a funny story.
Why?
Because each of those people carries that with them.
So I think what you're saying is consistent
with healthy function as human beings
because we're gonna encounter sadness and loss.
What do we do with that, right,
and do we do things that ultimately create some redemption
or even reparation inside of us?
And reparation's a big word in psychology, right?
It's how we repair damage and loss.
So if we lose someone and we're sad,
can we, by telling funny stories about that person,
remind ourselves that, hey, they're still inside of us.
Whether they're out there looking at me, I don't know,
but I can call that person of mine inside of us
and then we have something that's good and beautiful
that comes of that too.
- In the introduction to your book on trauma,
Lady Gaga wrote it.
She wrote the foreword, the intro.
She said this about you, quote,
"I can now say with certainty that this man saved my life.
"He made life worth living."
This goes to our discussion about
the myth of Sisyphus, Camus question about why live.
So I think, at least to me,
she's one of the most brilliant and unique artists ever.
So it's a difficult question, but a question of creativity.
What role does trauma play in somebody like that,
in this artist that has created some incredible things?
What positive, constructive role does trauma serve
and what limiting role does it serve
in preventing that person from flourishing more?
- Trauma can certainly drive us to creativity,
even to push against or to protest against
what the trauma tells us.
Trauma tells us lessons, like nothing matters
and you don't matter and nothing will ever be good
and nothing is beautiful and we can push against trauma.
There is life in me, there's something,
there's goodness for me to spread in the world,
to express and spread.
So I think trauma fuels creativity in many, many, many ways.
Trauma also shuts down creativity.
People who are, one example,
trauma that escalates to the point
where now the person is soothing it with alcohol,
one example, and now the impact of the alcohol
shuts down any creativity.
So can people be creative
and outward thinking without trauma?
I think sometimes, if I remember correctly,
people will use Immanuel Kant as an example,
someone who I think hadn't traveled much
and didn't have trauma and look at what he knew.
So okay, there are gonna be exceptions,
but a lot of our creativity is in some ways
fueled by our suffering, although it's complicated
because it comes from generative places in us.
So those places are there, they're not created by suffering,
but maybe suffering makes an incentive
or a passion inside of us.
And a person, Stephanie, who you referred to,
is just such an incredible, astounding creative force.
And sure, some of that comes from trauma,
some of it comes from trauma
fueling the generative creative places in her.
But what I helped her to do,
she's very generous with her words,
but what I helped her to do was to see
all that she is and all that the creativity in her is
and all that there is to create
§14Transcript · 1:51:53–2:00:46
through love and caring and compassion
and to again, see that.
I mean, a lot of time, that's what I'm doing clinically.
I think it's what good psychiatrists
or mental health professionals do
is we help people see the beauty that is there, right?
Because oftentimes we're way too close up to that tapestry
and what brings us close is often the sad thing.
So we're up close and all we see is the negative.
I mean, it's easy then to get classically nihilistic,
but by helping someone take a step back
and to see who they are and what's in them,
that's how people get better
and it's how people re-engage in life.
- It's such a difficult thing
because if you were to,
from studying human beings,
it seems like the optimal trajectory
is having some trauma that doesn't destroy you,
that forces you early in life to really struggle
with the intricacies of the human condition
and then later in life, as you form
and you build an expertise around and mastery,
start to do exactly what you said,
which is step back and look at the tapestry.
So if you don't have the trauma,
it seems like just empirically speaking,
there's of course just a huge amount of data
and all kinds of anecdotal evidence,
but I wanna be careful here
'cause maybe I'm romanticizing hardship,
but it does seem that hardship in childhood,
if it doesn't break you, can be constructive.
It's like you said, having that trauma,
one of the ways to fight it is to say,
I am worth something.
David Goggins talks about this.
I am somebody, I can be somebody special
and I'm gonna prove it to you, I'm gonna do this,
I'm gonna do this big thing.
It's this engine that drives you forward.
Yeah, comment on that because from a parent's perspective,
you want a child to have an easy life, right?
You want them to not have hardship,
certainly not have trauma,
but that's such a difficult dance
because in some ways, a little bit of hardship
and a gradually increasing amount of hardship
that doesn't break you can really develop you
into a really interesting, complicated person
and it helps you flourish as a creative being.
I don't know if there's a question.
I just keep saying random things.
- No, I think it makes good sense to me.
I think you're trying to get at,
do we need trauma and how are we defining it?
Because we say trauma, hardship, difficulties.
I mean, we could set aside, we could set apart,
say and differentiate things that are difficult
but that are overcomable versus things
that we could use the word trauma this way,
if we chose to, that are just entirely negative.
Like someone saying, oh, you can't do that
and you'll never succeed because,
and then they tell you something about yourself,
because you're from here or you're this race, religion,
whatever it is, right?
We think, well, that could make someone say,
hey, I'm gonna show you, I'm gonna overcome, right?
But then they're overcoming something bad, right?
Like it's just like there's nothing good
or helpful about that, right?
If someone's saying that,
so the person has to overcome it.
That's different than something that is placed
in front of a person where the whole conception
of it is something positive
that you can make through effort, right?
So, I remember, I don't know, I think I was 15 years old.
There was some rule like where you could then go,
I don't think it was picking raspberries or blueberries,
right, and I think, and my parents wanted me to see,
like, hey, go see how that works,
and now you got 50 cents at the end of it, right?
And then you think about that when you wanna buy
baseball cards or you think about it and you work hard.
And I can remember like it was hard
and I was sweating and I was tired,
but I learned from it.
I mean, it's the reason I remember it today.
So, yes, parents might want their kids
to have like a good life, right?
But not necessarily an easy life, you know?
And I think that was done,
they took me to do that so I'd have
a greater sense of responsibility
and a sense of like hard work is meaningful
and it's important.
And I think that that kind of thing is good,
but if we separate that from something
that's just denigrating, prejudicial,
like I think those things aren't good,
but they're unavoidable.
So, it's not necessarily that, oh, is some trauma good?
I would look at it more that some trauma's unavoidable.
I mean, you know, it's hard to,
how do you go through life and not have any losses
or anything negative or anything sad?
And then people are people.
There may be people who have not a lot of that
and then there's a sort of complacency
and they don't do as much as they could
or feel as good as they could.
You know, then there's other people
who have a highly attuned emotional,
so there's people with very highly attuned
emotional compasses for which a little bit
of trauma becomes so intrusive.
So, it's so much of it is person-driven,
but I do wanna distinguish between things
that are just purely bad that we might overcome
or find some fire in our belly about
or whatever the case may be,
and things that may be boundaries or barriers
either purposely placed or not that, in a sense,
invite us or inform us of the possibility
of striving and overcoming.
- Finally, in tuned emotional compasses,
it's so true that there is, that's a component of it too.
It's almost genetic, how sensitive you are
to particular trauma.
So, little things can have a huge impact
or gigantic things, serious abuse in childhood
can be, by some people, overcome more easily.
It's so interesting. - It's not just
what's the trauma.
What's the trauma that makes certain problems?
You have to match the trauma to the person,
and a big part of what you're matching to
is that genetically-based characteristic
of how finely attuned is that empathic attunement
to that compass.
- So, when you think about, let's just return to childhood.
When you think about trauma in childhood,
what can we say about the impact of child abuse
on the development of a human being?
I think the impact of it is so disproportionately bad,
hurtful, compared to things that happen
when we're not children.
And I wanna be very careful about how I'm saying that
because people can, through their strength and resilience
and human interconnectedness, can overcome that.
I don't mean to say that anyone who's experienced
those things can't make it through it or over it.
That part is not true.
But it is true that the impact is so disproportionate
to anything else that can happen
because the brain is formulating.
So, both, if we say psychology
is like applied neurobiology, right?
And we look at both of those as different ends, right?
Even though there's a lot of gray in the middle,
you know, the neurobiology is changed.
So, just one example of a much greater salience
of vigilance mechanisms, of mechanisms of self-protection,
mechanisms that can make a person feel more fear
and more insecurity and hide themselves away from the world
and not trust the world.
And I mean not trust the world even enough that,
oh, I'd like to have a better job
and another one is here that I could take,
but maybe it could be worse.
And then being afraid of that, right?
There are all sorts of ways in which
the changes to those pathways impact someone.
And that's just one of,
you know, we could bring trauma experts together
that could talk about that for days, right?
Like, what is the impact upon the brain biology?
So, that then gets changed inside the person.
And from the perspective of those changes,
the psychology on top of it changes.
Like, what do I think about myself?
Do I think that I'm worthwhile?
You know, even in my mid-20s after,
without formative traumas and a pretty strong sense of self
and some achievements, there's a big trauma then
with the death of my brother and I start questioning,
am I cursed, am I worth anything?
I mean, I was 20-something years old
and doing reasonably well at the time.
You know, how does this impact a child
of six, seven, 10, 12 years old, right?
We're sending such powerful messages
that then change conception of self
and that negatively changed conception
sits upon the negatively changed neurobiology.
And I think if we really thought,
hey, let's do the best we can just for humans in general,
for the human race, for species in general,
§15Transcript · 2:00:48–2:09:22
is we would handle children and caring for children
so much differently in terms of protection mechanisms,
intervention mechanisms.
How many times do you see where,
where like now there's been some tragedy
and the child gets a little bit of support
and they had some therapy that was provided
by some insurance carrier, you know,
that they got once a week for 16 weeks or whatever.
I mean, we should be wrapping our societal resources
around children, but we don't use our resources well.
You know, I was just reading, it's a little bit of an aside,
but about 300 and something billion dollars a year
in cost to the US economy just from schizophrenia.
And you think, it costs a fraction,
what do we actually put into caring for people
who have schizophrenia?
So first there's a moral imperative,
but let's say we put that aside
and we only care about the economy, right?
Because there are mechanisms of thinking
that look at it that way.
How could we not amend that, right?
But we are so reckless with our resources
and we're tripping ahead of ourselves
that we don't think, oh my goodness,
there is no better place on God's earth
for prevention than here,
prevention in terms of human suffering
and also where do people like that go?
I mean, more often people like that go
to a place of increased suffering,
inability to take care of themselves
or to be in supportive relationships.
Okay, we know there's a higher prevalence of that,
but we're also creating the pool of people
through which the envy, the narcissism,
the sociopathy, the destruction arises.
So again, if we care about people,
we would be so focused on that.
If we don't care about other people
and just ourselves or just economic costs,
we would still be so focused.
But we're not and we tend to just kind of call it good
because we don't see anything disastrous
happening at the moment.
And I think there's a societal negligence there
to the shame really of all of us
when child abuse and the impact neurobiologically
and psychologically is potentially
the greatest cause of suffering directly
and indirectly on the face of the planet.
- How much does trauma of that kind
and later in life affect your ability
to love another human being,
say inside a relationship,
connect with another human being?
- It can impact it a lot.
And again, I wanna say, can people overcome
and be as loving to a partner or a child or anyone else?
Yes, but we're talking across society, right?
How are we setting the odds, right?
We're setting the odds towards a higher sense of vigilance,
a decreased sense of self-confidence,
an increased sense of vulnerability, right?
A decreased comfort interacting with others, right?
What we're doing is we're pushing towards isolation
and misery and depression and resentment.
I mean, those factors push towards that.
We know that the research is so strong
that adverse childhood experiences,
that these things that happen,
the more the worse, the more prolonged,
the more that person is up against
as they try and navigate life.
- And I suppose one of the elements of intimacy
like what we're talking about is vulnerability.
And maybe there's a, is there a fear of being vulnerable,
of being hurt again?
- Sure.
- Is that ultimately the barrier to intimacy?
- Yeah, if you're taught a lesson that says,
the world is not safe,
and you're not good enough for someone to keep safe,
and you're not strong enough to keep yourself safe,
that's a final common pathway
of the vast majority of child abuse, right?
Is telling those lessons to people,
then how can that not change the lay of the land
against openness, against the ability
to rationally consider trust and mutuality
and to protect oneself, but also take chances
and do the things that we have to do
to create the greatest happiness in our lives.
We set the odds so much against that.
- There's another pathway,
which I think is really interesting
because I've seen it in people,
is this kind of ability to detach yourself
from feeling any emotions, to protect yourself.
It's almost like you're not quite there.
- There's a word for this, isolation of affect.
It's a defense mechanism.
Yeah.
- Isolation of affect.
- Yeah.
- Is that a common way,
another common way to deal with trauma?
- Well, isolation of affect can cut both ways.
So if there's been a major trauma,
let's say someone has seen something terrible
and they're isolated from their affect.
And at one time it was thought,
well, maybe that's good, right?
They're not hysterical, they're not distraught,
but we see that is not good, right?
Because what needs to be held, processed,
we need to get our arms around in some way, shape, or form
has just been separated off, right?
So we know that is not good, right?
But isolation of affect can also serve us very well.
When I think back to being an intern,
a medical intern in the hospital,
and you might have to go and pronounce someone dead
with hysterical family members.
And then 10 minutes later, five minutes later,
maybe two minutes later, really,
you have to go to another room
and you've got to maybe do some procedure
that involves having your focus on a certain thing
and making sure your hand movements are the right way
or talking to a person in a way that is,
that's very different than where you just came from,
that's very hopeful.
And so then you have to isolate affect
of what's going on around you.
And it happens not just in, it's just one example,
but we have to do it in life
so that we can put affect aside to process later
or not feel the full weight of affect
where we know the meaning.
Like I knew the meaning of the tragedy
of the person I just pronounced dead,
but I want to separate that from myself
'cause I'm also aware that it's not my tragedy
so that I can then, okay, put that affect aside
and go do the next thing that I have to do.
So that I think can cut both ways.
- Right, but then you have to reattach it,
understand that it's good to be close with emotion,
even painful emotion, right?
Because that's the human experience.
I feel like if you build up a skill
that you can detach yourself from emotion,
I think that can become its own kind of--
- Yeah. - Addictive qualities.
- It can become too easy to do it, right?
And to reinforce.
That's when people are suffering too much
over too long a period of time,
then we're creatures of habit, right?
And even though our brains are,
you can talk about our brains are sitting on the shoulders
of the giant of the maybe thousand levels of emergence
that come underneath of them,
our brains also work in very simple habit-based ways.
Like if you and I chose a word right now
and said it 500 times, we would know,
it's just a silly experiment,
but we'd both be saying it tonight, right?
Because our brains are also creatures of habit.
So if you over and over and over
have to isolate yourself from affect
and you develop those mechanisms,
well, you develop those mechanisms
and they don't go away any easier
than if we said the word 500 times and decided to forget.
We won't forget no matter what we decided.
- So how do we find our way back?
How do we overcome trauma?
What are the different pathways?
- The first thing, the very first thing
is to acknowledge to ourselves and often to others,
which might be one other person,
it might be in words, spoken, it might be written,
what the trauma has been, right?
Because the lessons of trauma, the evil lessons of trauma,
and I'll use the example of my own life,
the lesson that told me that I was shameful,
cursed, and hopeless, right?
It's a very evil lesson, right?
But my brain will say it over
and did say it over and over and over to me.
And if that just sits inside, that's how trauma festers,
that's how trauma hijacks our thoughts, our emotions.
So being able to say to ourselves and to another,
like, this is what's happened, right?
Okay, this is what's happened.
We're built to massage words
and to create meaning through words, right?
§16Transcript · 2:09:24–2:17:23
Like we don't massage pictures, right, images.
We talk and massage meaning with words.
So when I finally went to see a therapist
and I could say, you know,
my brother, whatever words I would have said,
like he killed himself and I can't accept it
or I can't imagine it and like, I let it happen.
Like, so I had to say those things, right?
So then I could begin to bring some sense of truth to it.
You know, and it was a long time ago,
but the therapist probably said something like,
okay, probably sees on you, you let it happen.
It's your fault, right?
'Cause you gotta get at those things
so that one can begin to bring into focus
what does the trauma mean and what does it not mean?
I mean, a classic example is the,
what would you say to someone else example?
You know, you'll say, well, I,
now how many times have I,
it's just, I could cry if I stop and think about it.
Now if you stop and talk to someone
who is sexually assaulted through no fault of their own,
who comes in and tells the story
they've been telling themselves about how it's their fault.
They should have walked home a different way,
they should have dressed differently,
they should have left earlier, right?
I wrote about it in the book over and over and over.
Now you have a person who,
let's say you take a person who's intelligent,
engaged in the world, who's like capable of understanding
lots and lots and lots of things,
but doesn't understand that, right?
If it were someone else,
that person would understand in a moment
that's not that person's fault, right?
So what you wanna do is overcome the fact
that the negative emotions,
the hijacked emotion systems of trauma
are telling that person a lie,
and they're telling them so strongly and so awfully,
so meanly, that the person just takes it inside
and starts to see it as true, right?
So you begin to hold that up to the light of day.
And again, one example could be,
oh, okay, so someone,
the person who's coming in next
has actually been through something similar, right?
And do you mind, can you stay
and just tell her how it's her fault, right?
And like, oh my God, no, oh,
because I could never, like, then they see, right?
And again, this is not always how you do it,
but sometimes you can get a person to see, like,
well, that would be the most horrible,
how could you do that, right?
And the person can maybe commit
to doing it to themselves.
So you begin to put words in a structure and say,
okay, let's look at what's going on inside of you.
You don't have to be scared
of anything you're thinking and feeling.
In fact, the fear is in not exposing it
to the light of day.
That's where it gets the best of us.
And now, like, everything is different.
And whether that involves use of medications
for intrusive thoughts and depression,
or there's no medicines needed, but it's all reframing,
like, whatever it may be that comes next,
the whole world has changed
when the person has acknowledged what's happened,
exposed it to themselves and to trusted others around them,
and begun to look at it in some way
other than the stuffed-in-an-evil-box place
that the trauma initially puts us
through the reflexes it creates in us.
- It's interesting that there's power
to just saying it out loud.
- Right.
- So first saying your perception of it out loud,
then in that case, that might be your fault.
And then working out loud,
working through that it may not be.
- Any experienced therapist will tell you this,
that every now and then it will happen
that someone will come and they'll say something.
Usually it's very early on in the process.
They'll say something they've never said before,
and they immediately are in an entirely different place,
and they may have been for decades.
Right, and I can remember a person saying
that a coach had raped him, and just saying it.
This was decades before, and everything was different.
I'm not saying everything is now as perfect,
but his life was in a different place.
As soon as he said it, he could see how dare,
like he thought that person did that to this child.
The child was me.
He never thought it until he said it out loud,
'cause his mind was going over and over
with why it was his fault, what he did to deserve it,
how he kept going back, so it must be his fault.
It was in it, as soon as he put words to it,
he saw the truth of it, and it was a bifurcation
in the path of life then.
And any therapist has stories like that,
which just shows the immense power
that it can even be that just uttering the words
makes just a cascade of change all at once.
- Just saying those words to another human being,
it makes you wonder about that compulsive loop
that happens in our heads.
Until it's brought to the surface, it's so interesting.
- Entirely non-productive, the loops,
and sometimes even if we put, what would I say to another?
Let me write it down, it can get rid of those loops
in our brains, any even thought of outward expression
is the enemy of those internal,
persecutory negative thought loops.
- How do you find a good therapist?
I tend to think of, listen, I'm a fan of podcasts,
I'm a fan of conversations, it feels like a,
it's like finding a good friend, or something.
It feels like a difficult journey.
Maybe I'm wrong in that, but it just feels like such a,
it feels like a partnership, a journey together,
versus some very simple clinical procedure.
- Well, the first thing I would say is
to change the entire paradigm.
Most people, like okay, I need a therapist,
so people feel often like they're in a weakened position
because they need, quote unquote, a therapist.
Then therapists are rationed, right?
I mean, how many insurance panels have lists a mile long
of qualified therapists who could be
on that insurance panel, but there's a certification process,
like this just makes no sense, right?
The state's already certified the person, right?
But there's so many barriers to entry
that now we're rationing this resource,
which we should all stop and pause for a second
and think like, we're okay with that as a society,
and by the way, everything else is like that too,
when we're trying to get help for our health.
So let's step back from that for a second.
Now it's a resource that's not in great supply,
and then a person begins to think,
you know, essentially, I'll take what I can get,
like I just gotta get somebody,
and I don't know enough to know anyway, right?
And those are very disempowering thoughts,
as opposed to saying, look,
I'm gonna be an empowered consumer,
and I need to choose someone who gets over
just some basic hurdles of what I think
are reasonable human interaction, right?
So like, is the person making eye contact?
Do they seem interested, right?
Like, these are basic points about any human interaction,
including a therapist, right?
Then you can say, okay, is there word of mouth?
Anyone else has something good?
Nothing better than a word of mouth recommendation
from someone you trust, right?
Or anybody can have a good website,
but you say, let me look at the website.
What is it saying if there is one, right?
Does it resonate with me or not, right?
But after all of that, then you go to see the person
with the idea that you're interviewing them, right?
The idea that, yeah, I hope this person can help me,
and if so, great, I'm with the program,
but I'm thinking about it.
Do I want this person?
Do I feel heard?
Do I feel cared for?
Which doesn't mean, is it easy, right?
It might mean, is it hard?
And I leave, and I feel like,
emotional for a couple of days,
but I see that I'm facing new things.
No, this process of assessment
so that one isn't settling for something
that is formulaic, over-packaged,
and I'm not trying to be overly critical of therapists.
I mean, there are people everywhere who do their jobs well
and people who don't do their jobs well,
but most therapists are working in systems
that push against doing the job well, right?
Because they're rationing care,
and there's an allotted number of sessions,
and there's enough such time before a person can return,
and so often, it's an uphill battle
because we're trying to be helped
within systems we've created and tolerate
that are pushing against helping us.
- Yeah, but that interview process is tricky.
I mean, if you're in a rough place mentally,
§17Transcript · 2:17:27–2:25:23
just like with any kind of interview,
it's hard not to think that a failed interaction,
failed interview, there's something wrong with you.
- Sure, right.
- There is an authority to a therapist, I think,
where you think, like, they've got it all figured out.
- Right.
- And I'm a mess, and therefore,
if there's something off, it's all my fault.
All right, so it's a very tricky,
and it's easy to then give up,
and then, 'cause that step to try to get a therapist,
the first step, to get help,
if I get a therapist, any kind of help,
that's a big leap to take,
especially when you're in a rough place.
- I agree completely.
We should not make people swim against
such a strong current to get their needs met.
I mean, we see this in such obvious places
where an elderly homebound person
who can't get their medicine
because, oh, there's been some change,
and they didn't put the new number
into the form, or Lord knows what.
I mean, it's incredible how we force people
to swim against strong currents
to get things that are just basic,
at times, for their survival.
And with that in mind, I don't have a lot of respect
for where healthcare is at, or where mental health is at.
The field that I work in has accepted
all sorts of aspects of how things go,
someone else controlling,
how long the interaction can go on,
how the interaction is bounded,
what can be said and done,
what medicines can be prescribed.
There's so many external controls
in the systems we work in that we,
and I say me included, like all of us in the field,
have let it get to a place
where it's obscenely difficult to get help,
obscenely difficult.
And we should say that's not okay.
I think psychiatrists and therapists
and master's level social workers,
psychologists, and you name it,
I think we should all say this is not okay,
and then we as a society should be saying this is not okay.
Otherwise, what you're saying,
which is, I think, completely true,
will only become worse as there's more and more barriers
to getting the help a person needs,
and each time a person isn't helped,
it sets the odds against them getting more help.
I should say, Hugh, that when I started working,
there were times I would send people to an emergency room,
right, if there was some emergency,
emergency in their mental health, and they were at risk.
And there were times I'd send somebody to an emergency room
where if you stopped and looked,
it would have been malpractice not to do that, right?
Now, it's not just me who has an incredibly high threshold
for sending someone to an emergency room
because you send someone who's in a lot of distress,
and oftentimes, they're sitting on a gurney in a hallway,
or they're locked in a small white room,
and all they had was depression.
You know, they're just scared when they go in,
and 36 hours later, oh, they're feeling a little better.
Why?
Because they're desperate to get out of there,
and someone sends them home.
I mean, so our systems have shifted so much
that we tolerate now, en masse,
what is egregious to the individual.
- So you are a psychiatrist.
In terms of doing therapy, psychotherapy,
what does the successful interaction look like?
Perhaps a fun question, perhaps not.
What do you think of the psychiatrist,
Sean and Goodwill Hunting, played by Robin Williams?
So what is the full range of interesting interactions?
Can there be an intimacy, a friendship,
a kind of varied interaction that kind of blends the lines
of, you know, 30-minute session once a week or whatever,
versus like a really kind of deliberate, long-term project
that cares about the well-being of a person
across the months and years?
Or what can you say about a successful interaction
between therapist and patient?
- I think we're much better served by the latter, right?
And again, it doesn't have to be over years.
I mean, maybe a person might need that over weeks.
They might need it over months.
They might need it over years.
But if I'm understanding correctly,
you're describing something that is
like a real human engagement, right?
And I work in a field that for years and years and years,
the patient didn't get to see, right?
The therapist was sitting in a place,
sitting behind the person, right?
So that's not, of course, the only tradition,
and there are aspects of that tradition
that can be very humanized.
But the idea that we're supposed to not be human,
I mean, this medicine is shot through with this, right?
That the doctor's supposed to be God
and it protects the doctor.
And that makes its way into therapy.
And the idea of the superiority,
the therapist knows more.
I mean, in some ways, yes,
but the idea is to know more about mechanical things,
right, to know more about facts and knowledge,
not as a human being, right?
If we approach therapy as a collaborative human endeavor,
right, where if we're gonna do it together,
of course I'm gonna learn from you too, right?
I mean, we're two human beings
and we're talking about things that are deep
and personal and intimate,
and I'm not gonna participate in a way
that makes it about me as much as it's about you,
but we're two humans and what's going on in me
may have relevance and sharing it may have relevance.
And at times, you doing something back for me
may have relevance.
I'll give you an example of a person
who would not let me help him.
It was a young man, so when I was in training,
who was very, very sick and needed to change
certain choices and habits,
or he was not gonna survive.
And I had no ability to help him whatsoever.
And I went and I saw a supervisor
who was existentially trained,
where here it's different from existentialism
in the classic sense,
but it's about really human connection, right?
And the guy was always wanting to teach me something,
right, 'cause I can get by in Spanish,
but he was fluent in Spanish.
And he wanted to, oh, you traveled here
and he'd say a word to see if I knew.
And I was always directing back
to what I was supposed to do, right?
And the supervisor, I'll never forget,
he said, "Let him teach you Spanish."
Like, okay, come on.
So we had a couple sessions where if you look
from the outside, you say, what is going on there?
Like, right, like, they were Spanish lessons to me, right?
And then at some point, he brought in his mother
and we hadn't brought her in yet,
and he was in part showing off
that he taught me something, right?
And I said a couple things and he felt more powerful.
Like, he was younger than me
and he felt sick and disempowered,
but he didn't feel that way once he taught me something
and we showed it off to his mother, right?
And his behavior started to change.
He started taking better care of himself.
He could see a little more what I was saying.
It was like, you're a wonderful person.
Look, you love your mother and your aunt and they love you.
And like, he could start seeing that about himself.
But that came from humanness.
And I think that's the way we help people.
I don't understand why we don't do everything that way.
It's like, we're two humans,
but if you're doing something for me,
then there's something, you have an expertise and I don't,
that's why you're doing it for me.
The reverse could be true,
but it doesn't mean we're not just two humans
doing something together.
- And the healthcare system and the legal system
should not get in the way of that.
I mean, there's liability and all these kinds of things
that can get in the way of the humanness.
I mean, some of that is justified.
You have to be careful.
You have to make sure there's--
- Of course.
- Irresponsible, but a little too much
can destroy the humanness.
- I'll use a way to usually say something is insane.
Like, it's not consistent with sanity.
- Yeah. (laughs)
- And the presence of the legal system,
look, I'm all for, of course, physicians have to be held,
but to be responsible and everybody makes mistakes
and people have to be accountable for their mistakes.
I understand all of that, but what we see now,
it's so absurd that, oh, like everyone is frightened.
- Yeah.
§18Transcript · 2:25:25–2:33:39
- Everyone is frightened and just looking to,
like, how do I slot into the box,
check the boxes of what I'm supposed to do
and not get in trouble?
You know, people get sued because someone was
at that hospital and that doctor touched their care.
This happens in the VA system.
It happens in other systems, too.
So you might have touched their care
and no one's even saying you did anything wrong,
but they say the next person did.
Oh, someone settled on your behalf
and now you have a malpractice.
Ding, and maybe you can't get a license somewhere else.
Like, doctors are terrified and they're terrified
for good reason because the same society
that has given doctors, in many ways,
too much power over time and treated doctors
maybe too much like gods, now is, I think,
enacting some of society's anger and envy
out on the physicians.
Even the idea that, like, a person would know what medicine.
Like, I saw a couple TV commercials, give me this.
Like, it's interesting, right?
Because even if, let's say I take my self-advice,
it doesn't feel good, obviously, but it's like, wow.
Like, I went to school for like eight years for this
and you don't even wanna hear my opinion, right?
You're not taking good care of yourself, right?
It doesn't mean you should think my opinion is gospel
'cause I said it, but people then don't
have an understanding of, like, what is expertise?
What do people learn?
How can people help us understand and make better decisions?
It kinda goes out with the wash
and then the position of the expert,
I mean, a lot has been written about this, right,
gets diminished over time very much to our own peril.
And then often with aggression in the medical world
coming back towards the alleged expert.
- Yeah, expertise is a tricky one.
It's such a tricky thing
because coupled with expertise,
the attention is this arrogance
that can come with expertise.
The arrogance can make the expert feel
like they're more of an expert.
And it's a vicious cycle.
And then the arrogance in the current, in the 21st century,
especially with the internet,
the arrogance can completely force the public
to distrust the expert 'cause it always sees
the arrogance versus the expertise.
So ultimately you have to have, I think,
the greatest experts and masters I know
are the ones that have complete humility.
- Right, humility and gratitude.
- And gratitude. - Leads us back.
- Which is usually a really good sign
that somebody is at the top of their field.
- Right, and they'll acknowledge
that they don't know everything.
- Right, which is hilarious, right?
So like the best experts I know
are the ones that will say that they don't know.
- Right. - They will not
call themselves an expert.
- Right, right.
It's very confusing.
- Or know that they know a lot
but don't know the answer to this.
You see that a lot in medicine.
That person knows they're an expert surgeon,
but they also acknowledge they don't know
if this is the right time to operate.
That's how you get to the best answer
instead of someone who is an expert
and always knows the answer.
- Yeah, if we actually rewind
to the beginning of our conversation,
we talked about, you mentioned something
I wanted to return to.
So there's layers that are,
there's an emergent novelty,
and you mentioned that we as human beings,
and we introspect on our own mind,
we really can't know most of it.
Which of course makes me think of this,
the unconscious mind, subconscious mind,
and Carl Jung, how much is hiding there in the shadows?
You've investigated a lot of trauma.
How much is there in our mind
that's not directly accessible to us?
Like what can you say maybe philosophically
about how much is there lurking in the Jungian shadow?
- I think there's a tremendous amount there,
but I wouldn't, I don't immediately go
to an ominous perspective, right?
Because if it's lurking there, right,
it can come get us, right?
And to some extent, that's true, right?
You can say that the seeds of evil are there
if we want to plant and nurture them.
- You think good things can't lurk?
- I guess, I was--
- I was being poetic.
But you're right, you're absolutely right.
And the Jungian shadow is supposed
to not just be dark things,
it's supposed to be everything.
It's supposed to be a lot of positive things as well, yeah.
- Right, which I think brings us
to self-knowledge, to truth,
where I think the opposite of envy,
narcissism, sociopathy, I do think is all rooted in truth.
It's both the truth of the good things about us
or the ways we're not blameable,
blameworthy for the things we're blaming ourselves for,
et cetera, but the self-knowledge and the truth
and getting away from the reflex of anger,
frustration, envy, shame, what I think happens then
is all of that underneath the surface.
If we look at the consciousness as the top of the iceberg,
you know, outside the top, outside the water,
so is what's underneath shifting
and it can pull the top under, right,
or is it supporting the top?
And really, I believe is honesty, truth,
self-knowledge, humility, gratitude,
all this simple stuff.
Good mental health is always consistent with simplicity.
You know, humility, gratitude are easy things to say.
Like, we know what that is, right?
We understand what that is.
Soothing envy by having immense power
and subjugating others is getting very, very complicated,
right, what that is and how that plays out.
So if we are in touch with ourselves,
if we're honest with ourselves, if we own what's ours,
we don't try and own what's not ours, right,
what happens then is something isn't waiting inside of us
to sort of jump us with some new fact of self
or challenge of self, right?
Then I think what happens are phenomena
like intrinsic learning, like the way that so much happens
inside of us automatically, right?
How people who have high levels of expertise
know the answer to complex questions more rapidly, right?
It doesn't take them longer to think through it,
but they have more knowledge to think through.
It's that more happens rapidly and unconsciously,
so they know the more complex answer
more quickly and readily, right?
And we can build that in ourselves,
not just in terms of factual knowledge,
but in terms of how we respond to things, right?
If I make a mistake, do I respond with reflexive shame,
right, if I see someone has something I'd like,
how do I respond?
We're more in accord with ourselves
and then the automaticity in us is serving us better.
- So that's in the positive.
Do you think, do you draw some wisdom
from the early pioneers of psychotherapy
like Freud and Jung?
- Yes.
- That there's some repressed,
there's some stuff to work through
that is in the unconscious mind.
- Yes, I think there's always,
like 100% of the time, if you have a living human,
you have things to work through in the unconscious mind,
right, there's too much that goes on around us
that we might find unacceptable and suppress, right?
There can be smaller but important examples, right?
Someone who feels that they're not a good enough parent
and they, I don't know, they drop the child's plate, right,
and there's a feeling about that of badness in them
that the person can't tolerate and pushes away, right,
and maybe they become a little bit less confident,
a little bit less assertive.
Those small examples are important
because they may be low valence
but there can be many, many, many, many, many of them, right?
Then you can look at the opposite end of the spectrum
where someone, for example, feels,
or they're repressing their sexuality, right, unconsciously.
Something that is so important,
say, to how a person feels about themselves,
to whether they can seek fulfillment,
to how they feel about their ability to interact
and engage with others in ways that are loving
and generative over time.
So from smaller things that accumulate often at rapid pace
to really big things,
we are pushing things into the unconscious
because they're not acceptable and we need to explore,
like, why is that not acceptable?
Maybe there's an unacceptable urge
'cause it's really not acceptable to me, right,
§19Transcript · 2:33:41–2:42:00
like a violent urge.
Maybe there's an unacceptable urge
because I'm actually listening to the lies
society is telling me about what's okay
and what's not okay, right?
So in exploring those things,
yes, we become happier and healthier
and that could mean if we're already happy and healthy,
it gets better, we get more insulated against the negative,
or it can mean the person who's really nurturing
some of those seeds of evil and envy
does that less or steps away from it.
So whether it's good or it's bad,
it's in there inside of us
and we benefit from understanding
that idea of the observing ego, right?
Like you said, the part that can stop and say,
hey, this is what's, I see what's going on in me.
- What have you learned about exploring the human mind
about the art of conversation?
'Cause ultimately, therapy is conversation.
- Yeah.
- Is there something you can put into words?
- Yeah.
- Like what makes a good conversation?
- I think language is among the most amazing gifts we have
and it's also one of the most clunky routes
to misunderstanding, right?
I think of like, there's a concept of facticity,
things that are like, I guess, unnecessary evils
from the religious perspective,
I think is where the word started,
but of language being like a facticity, right?
That we need to communicate with one another,
we wanna communicate, so we develop words
and we have these amazing brains that can have language
and that's all well and good,
but our fantasy would be more like Mr. Spock, right?
You know, the Vulcan mind meld,
where it's like, I communicate with you
'cause we put our hands on one another
and we know, you know, by doing this,
what we're thinking and what we're feeling
and we won't have misunderstanding.
So because I think we can approximate that,
we can come kind of close with language, right?
Or we can be so far away from it
that we can say the same word and of opposite meanings
and have it generate immediate animosity, right?
That we need to be very, very careful
with language, with communication, with conversations.
And I've come to understand that much, much more
as I've gotten older, both in terms of how hurtful,
you know, reckless speech is,
which is why I'm horrified by so much
of what we see in our political discourse, right?
The slurs, the negativity that's attached to something,
to some word, you know, how one can utter something
and it can go into another person's just into the ear,
but then goes through so many parts
of the meaning of the brain
that that person feels a pervasive sense
of shame or beleagueredness, right?
So yes, reckless language absolutely hurts people
and we see that all the time in ways
that I think are just atrocious.
And also how bad miscommunication harms us.
I mean, I really learned that through a lot
of different ways, but in the work as a therapist
of like really wanting to make sure
that I'm really understanding you
and you're really understanding me.
And a lot of work goes into that communication.
I think people, we can get into a rhythm of it
and then it happens more easily,
but I think it's a life and death difference at times,
you know, lots of times, right, in the world around us
between clear and accurate communication.
Just so I said a word because I think you know what I mean,
or something like that.
- Yeah, so to that, I mean, there's the Camus quote
that I like, "As much unhappiness has come into the world
"because of things left unsaid."
So that has to do with clear communication.
But there's also a dance to a conversation,
a poetry to it.
There is ambiguity to language.
And if you have a kind of awareness of that ambiguity
and you play with it, that's where wit and humor come in.
That allows you to sneak up to difficult topics
without sort of trampling on them.
I don't know, there's an art to it as well.
There's an art to the silence, you know?
Just allowing both human beings,
one of the most intimate things you can share
with a human being is silence.
- Yeah, that's communication.
It's a different communication,
but at times more powerful.
- Yeah, giving a person space to accumulate,
to integrate, to make sense of their thoughts,
enough to say a word.
Maybe a memory sparks so they can think
about that memory and process that memory.
- So it's not just words, right?
It's not just words, right?
'Cause now you're talking about communication
as it's body language, it's expressions of empathy,
it's movements, it's pauses, right?
The communication process is very,
very complicated and deep.
- Yeah, and some of that is building trust,
but also challenging a person.
I wonder about that whole process with strangers,
for example, of how you do that successfully.
Like you and I just met today,
but I think a lot of our interaction is very free.
We can get to know each other in any way we want.
There's a few conversations I have coming up in general
where there's a lot of other pressures and constraints
on those conversations.
There's a danger to it, there's risks,
there's political forces involved.
Not from my perspective, but probably from mine as well,
of how do you say this thing?
What are the words that are going to offend?
And you're learning that about a stranger at the same time.
It's an interesting dance because you have to walk
carefully but deliberately, right?
Carefully because I've learned this about myself,
about others, there's certain words
that can trigger a person,
that can make a person feel poorly,
like shitty about themselves.
So you can push, you can challenge a person about something
and they're totally okay with it,
but if you use a certain word to do it,
maybe it maps to some childhood thing
that their father or mother used to say
or something like this.
Part of the art of conversation is actually
being a little bit free in using those words,
but being extremely sensitive in detecting
when a person reacts to a particular word
and storing that away.
It's like, okay, we might want to return to that later
'cause there might be an interesting,
that could be a tip of an iceberg
that's actually representing something beautiful.
Or you might want to just, it's a nothing word
that you just want to avoid because it's a distraction.
And so all of that kind of has to be integrated
into the dance of language.
This is really interesting,
especially when the stakes are really high.
When you get one conversation,
when you sit down, you have one conversation,
and it makes the difference between,
say you had one conversation with a patient.
This is the only conversation you get to help them.
- Sometimes it is the case, yeah.
- This is pretty high stakes.
- Yeah. - Oh, man.
Yeah, it's tough.
I guess you get over,
and over time, I guess you get used
to the high stakes nature of it.
- When you develop an ability.
With all that unconscious processing, right?
- Right, right.
All that part of the iceberg that's underneath the surface
is doing all of that, right?
It's reading behavioral cues, verbal cues,
and recognizing the primacy of emotion over logic, right?
If it were all logic, it'd be different.
Okay, we're gonna talk about this thing.
I'll say things, you say things back,
even if it's politically contentious, say.
So, okay, we're just gonna talk logically.
But you know, that's not the case, right?
There could be a word that raises a certain emotion,
and you know you don't want to tread there
because the emotion will color
the person's ability to engage.
So, you're aware of all of this.
And then I think from the perspective of all of that,
I mean, it's like standing on the shoulders
of your own internal giant, right?
That understands language and emotions
and body language and attunement
and history and triggering and all of that.
And then on top of that,
as you're standing up on those shoulders,
you're trying to be effective, right?
And then I think that's where effectiveness
can be unilateral or it can be together.
I mean, I think some of what emerged
from Viktor Frankl's writing after the Second World War
was how much a shared humanness means to us,
how much of that can be an incentive
§20Transcript · 2:42:02–2:51:17
for survival beyond all others, right?
So, the idea of are we doing something,
if we're communicating unilateral,
like I want information from you
or I want you to do a certain thing
when we're done talking, right?
Right, done communicating.
That's a very unilateral type of effectiveness,
which can make sense.
Sometimes I want information out of a patient
because I wanna know what to do next, right?
So, it doesn't have to always be negative,
but it can also be a tool of manipulation, right?
If someone would say coming from envy or narcissism,
I wanna communicate with you in a way
that makes you do what I want you to do, right?
Different from that is where it's a shared communication,
where there's like an umbrella, so to speak, over us
and we're doing something that can only happen together
because we're us, we're each person, right?
And we come together to do something
that's a shared effectiveness.
Like I think we're doing now of like elucidating
and pursuing thoughts and getting ideas out.
And I think the best situations
are shared effectiveness situations
'cause you call upon the resourcefulness
and the internal resources of both people.
- But you, especially with strangers,
especially when it's not labeled a therapy session,
you kind of actually stumble into that cooperative state.
Like you have to organically develop a trust together
and almost lose yourself.
Ultimately, I think you put it really nice.
I think successful conversations,
even when it's with, like even if it's like
with world leaders or logicians,
people that operate in the space of reason,
the most successful conversation will ultimately be
in the layer, in the landscape of emotion.
Like that's where the interesting stuff will happen.
That's where you'll discover anything.
And that's where you get to actually meet,
to start getting an understanding of each other,
or what you actually mean, even by the statements
that are supposed to be kind of rationally based.
It's like you lose yourself.
You lose yourself in the way you do when you're children
and you're just shooting the shit
about whatever topic and you just forget yourself.
Forget the things you're supposed to say.
- You lose yourself in the context, right?
- Yeah, where you kind of plug
into the unconscious mind a little bit
and you get to speak, maybe indirectly,
but to the things that really drive you,
to the thing that really, to the things,
to the emotions, I suppose, that underlie your worldview.
I feel like that's where productive conversations
can happen, whether it's a patient
or just a stranger you're talking to at a bar
about geopolitics.
You mentioned Viktor Frankl.
What do you make of his work, "Man's Search for Meaning"?
What are the lessons you draw from his work,
of him as a psychologist, but also from that,
a very powerful work that reflects on his experience
in a Nazi concentration camp?
- Yeah, I think that it was almost a profound reinvention
of humanness, right, after something so awful,
so bleak and so despairing, to speak anew
about shared humanness, human connection,
meaning, compassion, that I think it was
an intellectual direction that was adorned
with all of the emotions that we need
to adorn the logic with in order to make real change
in the world, and I think that his work
has fueled so many branches, have come from his work,
the existential psychotherapy and its place
in helping human activities today, right,
a trend away from the idea that we're all quite isolated
and that what's going on between us
is all very transactional, right?
I'm putting something out and you take it in,
you put something out, I take it in, right?
The idea that no, there's a difference there,
there's a shared humanness that creates a meaning
beyond the transactional, kind of like you were just saying,
the logical stuff isn't really that interesting
because the logic is, there's an answer
to whatever logic is, we can do math, right?
It's where does the surprises come in, right,
either in terms of wonderful behavior
or destructive behavior, right,
they're coming from people's emotions,
so that's what we want to understand,
and that occurs in the context of a person
and other humans, even if it's the conception
of someone and other humans as enemy,
or it's the conception of two people sitting together,
the idea that there's a shared humanness
and it's not all transactional,
and that he could take that out of a pinnacle
of human tragedy and utilize it in a way
that informs us being better as a species going forward,
I think is really monumental.
- What do you think is the role of emotion
in the human mind, in the human condition?
Because we've talked several times in different ways
that emotion matters and it's a big part of who we are,
but why is it there, why is it useful, what's good about it?
We've almost said it's almost like a negative thing
that we just have to live with,
but why is it also maybe a beautiful thing?
- Yeah, well I think you said, what's the role of emotion?
Emotion is the king, if we want to use that analogy,
it's the CEO, if we want to use that analogy.
Emotion rules all.
We're taught that we're logical creatures,
but we have innumerable pieces of data,
even over the course of just a day,
let alone a human experience,
to tell us that is not the truth.
Is it ever logical to run into a burning building?
No, right?
I mean, logic's never gonna tell one to do that.
Okay, someone you love is in the building.
The person's already sprinted halfway to the building.
Emotion rules us, and so the thought, a thought,
is some of that is evolutionary,
that strong negative emotion stays with us
very, very profoundly.
So example I'll give is if we're hunter-gatherers
and I find a new berry and it tastes good
and it seems nutritious, and it is, everything's fine.
It'd be good to remember that, right?
But if I find a new berry and it tastes good
and it seems nutritious, and we both eat it
and almost die of sickness, we better remember that, right?
So the primacy of emotion is in us
for reasons that are about survival,
that the emotion of it's my child in that building
or my loved one is why I don't give a damn about logic
and run into the building, right?
The emotion of I thought that was good
and I got really sick and I better never forget
is also about survival.
And the same applies to humans.
If we're from different tribes back then,
and in my tribe when you put your hand out,
it's a greeting.
In your tribe, if someone puts their hand out,
it means, hey, I'm gonna attack you and take your stuff.
Then I put my hand out and you slug me, right?
Then I better remember that, right?
But you see how that can lead into
the constructs around that.
I say, oh, people in your tribe are violent, right?
We start then to make stories around that.
But the primacy of emotion, whether it's berries
or it's humans who might threaten us
or it's humans we love, I think it's hard
to even look at the anthropological,
psychological literature to look at what's out there
and I think the face validity, that's part of survival.
Right, it's part of survival.
- But it's so cool that you get also things like love,
which are not often rational or grounded in logic and so on.
If you look from a transactional perspective,
a lot of times falling in love,
whether it's with friends or friendship or romantic love,
it doesn't really make sense.
I'm still not sure what the hell it is.
(laughing)
'Cause it's the thing that is one of the things,
or love for your kids when they're born,
that love, the parental love,
what is that?
That's so cool that we get to have,
if you're looking in the menu of items
that give life meaning, that seems like a pretty good one.
- Yeah, so my response, you just said
that it gives life meaning.
My response initially was gonna be,
it's the meaning of life, right?
Because saying, okay, emotion is about survival,
that's one part, right?
And it's a very important part, right?
If we don't survive, then we're not there
to have emotions, right?
So yes, it's about survival, but as important as that is,
that's the small part of it, right?
I think it is about the meaning of life
because it's about the beyond self.
And I think it relates back to what we talked,
we were talking about at the very beginning
and the levels of emergence, right?
And when we feel love, we feel happiness
because that person feels happiness, right?
There's something that's so generative,
§21Transcript · 2:51:19–2:59:37
so creative about that.
Like we wanna bring order to things
and happiness is consistent with simplicity, right?
If we're healthy, there's nothing negative
to say about our health, right?
If we have health problems, there's a lot to say, right?
And it's emotion that pushes us towards the goodness
that I think makes all the meaning for us.
I mean, it's interesting, I actually was wondering
your thoughts about this as a scientist, right?
Because we accept it by and large that we have free will,
right, we feel that we have free will,
but then we get upset that there's not justice, right?
So, but how is it like if we have free will,
I could act in an unjust way and then you're surprised
or vice versa, why, right?
We have these thoughts because I think
because we're rooted, we want logic to rule.
Like there's a way in which I can understand logic,
I can manage it, I can manipulate it.
We sort of want it to be that way.
So then we glorify logic and then we misapply it.
Like ideas like, oh, I know we have free will,
but I'm now shaking my fist at the heavens
because there's no justice, right?
And I think maybe what we're looking for is
we should go back and look at the givens.
Like why is there there's only goodness if there's justice?
I mean, that doesn't make, I think the goodness,
why does the goodness have to be tied to that, right?
Maybe it goes back to the counter entropy
and the fact that when there is something,
there is not nothing, right?
And where there is something, there can be awareness,
there can be goodness, there can be compassion, right?
Is it that what's really going on is not about justice?
Yes, we have free will, but it's that goodness,
creating, shoring up, making better,
that is the meaning, that is the good, right?
And that the evil is the destruction
as evidenced by the fact that it's overdetermined
probably a million times that we're in this eddy current
of counter entropy and we could destroy that quite readily,
right, and then we're nothingness,
like everything else that we know of that's not us,
that doesn't have the ability to do something
that's creative or constructive.
I mean, I think that that's the answer
and I think that our science really tells us
that that's the answer.
And I think it beckons us with ideas,
like we know that things happen outside of space and time,
right, I mean, they're physics experiments, right?
Like we know this from the science of it,
yet we don't stop and look and say, wait, is that?
The magic of the idea, Einstein said,
God doesn't play dice with the universe.
I think, okay, maybe God doesn't play dice with the universe,
that quantum indeterminacy and all of that
is not just a flip of the coin, so to speak,
but maybe it's in that indeterminacy
that we're given the opportunity to assert ourselves,
right, to make something one way or another.
You know, maybe it's not God playing dice with the universe,
but it's God loading the dice in our favor
if we'll only listen to truth,
the truth that being destructive
doesn't help pursue anything,
even in the person who thinks it will for themselves
and that creativity and generativeness
and kindness and compassion, like this is,
doesn't that seem sort of analogous
to the eddy current of counter-entropy
that has us here in the first place?
And I think that's where I pin meaning
and that meaning then, going back to the initial question,
right, is generated in us through emotion,
through what we feel that leads us to feel something
that is mysterious, I don't know why I feel it.
- Yeah, in some sense, emotion is kind of the fuel
of that creative imperative we have.
But if you step back and look at the tapestry a little bit,
it does seem that the destruction,
the creation and the destruction
are the yin and yang of life,
that it all works only if the main engine
is towards creativity,
but destruction also makes way for new things.
So that's the, this kind of struggle,
it seems like life is struggle
between the different forces
that make up the individual human,
that make up society, all these tensions
are necessary for growth, for development,
this kind of inner conflict and outer conflict
are necessary for growth.
It's not just, I mean, in some sense,
it's from the logic aspect,
you kind of want everything to be perfect and just,
for nobody to suffer, for everything to be perfect,
but just like we talked about with trauma,
it just seems like it's such a big, giant mess.
What is it, Bukowski said,
find what you love and let it kill you.
There's some aspect of,
the negative aspect of passion and pursuit and obsession
and the turmoil of the pursuit of happiness,
of the creative pursuits and all of that,
I mean, that's part of life as well.
That's, and I don't know what to do with that
from an individual perspective
in terms of figuring out how do you live a good life?
How do you live a healthy life?
'Cause it does seem that a bit of hardship
or sometimes a lot of hardship
can make a pretty interesting life.
I think it brings us back to the discussion
that we were having sort of before about like,
what does it mean, like the challenges of trauma, right?
And of overcoming, and I think here,
we gotta be careful with the language, right?
Because I would then say, let's take destruction, right,
and separate it into two things, right?
Like one is, you say destruction is like the breaking down,
the tearing down of something, right,
versus a process that has malice in it, right?
So just like when we were talking about trauma
and setbacks, things to overcome,
and we'd say, okay, if you say,
hey, you have it harder than the next person
and you have more to overcome,
or someone put a barrier in front of you
for you to overcome,
that there can be a lot of growth in that,
including the times when you don't know,
if you, gosh, can I do this, right, can I get over it, right?
We're saying like that's challenge
and something to overcome that's very positive,
but we're saying, but there's no benefit
of like throwing a racial slur in there, right?
We're saying, because that's all bad,
like that's not, even if the person says,
I'm angry about that and I'm gonna overcome that,
it's like, that didn't need to be,
that didn't make anything better.
If the person sees that and says,
I'm gonna overcome that, it makes things less worse, right?
Right, but there's no good to something
that's created as destructive.
We may look at forest fires, like, look, controlled burns.
You say, there's a forest burning down,
but that's, okay, there's some,
there's some weakening, destruction there,
there's a tearing down there,
but it's in the service of the next fire
not running through the community,
you know, the town that's on the other side of it.
That's very different than a forest fire,
say, started by arson, right?
So you might say, they're both a tearing down,
they're a tearing down of the forest,
but one is in the service of goodness,
even though it's hurting the animals and the plants,
it's not all good, right?
But it's in the service of something
as opposed to something else that's wantonly destructive.
I think there's no good to the racial slur,
there's no good to the arson, right?
That's destruction in a way that's incorporating,
I think, the malice of envy,
the, you know, something that's really purely,
if there's a yin and yang, that's the destructive,
that's the badness end.
- So racial slurs is a surface wave of a deeper thing.
And so, I mean, the reason I bring that up is like,
all right, well, you have these discussions of censorship,
like, what good does allowing racial slurs
in public communication do, right?
And it's like, our communication would surely be better
if we don't say bad things to each other.
But it's like, it seems like the truth is,
our communication will be better
if the amount of bad things
is a small fraction of communication.
That seems to be more true.
Because another aspect of human nature with power,
the moment you start censoring and removing bad words
that everyone agrees are bad words,
then the people at the top, they're doing the censoring,
start getting greedy.
It starts expanding.
And this is the giant mess of human civilization
where we can't, the nice piles you created
are kind of overlapping.
(laughs)
- I-- - It's a gray area.
- Yeah, I agree. - That's the problem with it.
- No, I agree completely.
There's a control of language, there are slippery slopes.
I think there's a very big problem there.
§22Transcript · 2:59:40–3:08:45
So I agree.
I think, again, split parsing out the language,
I'm not saying, hey, we shouldn't have racial slurs
as if like, let's stop saying the words.
I mean, the idea is the premise behind it, right?
Like, you know, the prejudices.
If we could eliminate the prejudice behind it,
you know, I was struck,
it said I do almost nothing about medicine.
I get to medical school and start with anatomy, right?
And it's remarkable as, you know, to see,
as the bodies are being dissected,
that like, we're all humans.
Like, it doesn't matter,
any of these things on the outside,
and that's true, not just like in our bodies,
but in our minds, part of the person that's not there,
right, because now we're trying to learn from the body.
And, you know, it shows how ridiculous it is
if you think that we're 99 point how many nines,
you know, percent all alike genetically.
And by the way, it's only like take another 10th off
and we're all orangutans, right?
But somehow, we have to see these differences between us,
right, and where does that come from?
And I think that, I believe that all comes from envy
in that classical sense, that if I don't feel good enough,
I'm gonna want someone to feel better about.
And sure, there can be visual things
that that person looks different, right?
Or you think about the, you know,
I spent some time in Great Britain,
and when there's a lot of conflict
between Northern Ireland and Ireland, right?
And you thought, wow, there's not,
there's not even a look difference, right?
It's the same general religious umbrella,
same ethnicity, right?
But now there's some religious difference.
And I thought, it's not me trying to be denigrating,
you know, around the Irish conflicts,
like that's human of, oh, there's no actual difference
between us, if I don't feel good about myself,
I'm gonna find one, right?
It's that, that I believe could go away.
It's driven by maybe the trauma of just being alive
in the world and things can happen to us.
But we certainly promote in the human created trauma,
people feeling not good enough, finding differences,
there's a place for the envy to attach,
and we're off to the races of, you know, wars.
I mean, we're talking about the Second World War,
and we think, well, what have we learned since then?
It'll take us a day to map out all the wars since then,
right, let alone, for goodness sakes,
everything that's salient right now.
So we're not pretty, we're not good at learning
from what seem to be some very salient lessons.
- I should mention one thing is that I also know
that you're interested in Russian culture a little bit.
- Yes.
- Churchill said, "I cannot forecast to you
"the action of Russia.
"It is a riddle wrapped in a mystery
"inside an enigma."
So what to you are some interesting differences
between this eastern part of the world of Russia,
Ukraine, the Slavic countries, the former Soviet Union,
all of that versus sort of the US culture?
What stands out to you from the literature,
from the music, from the science, all that kind of stuff?
- I think there's so much intensity,
intensity and I guess I would say fearlessness
of expression that I see in a Slavic culture.
Maybe it's across cultures 'cause there's a different way
that expression occurs.
We say like, oh, it's different in the French
than the Spanish or it's different than in parts of Africa.
And I think when you take that part of the world
for whatever reason and maybe it's just totally random
or maybe it's aspects of geography and experience
and migration, but there's such an intensity.
And I remember listening to Tchaikovsky very early on,
maybe not for the very first time,
but early on in my life, or reading Dostoyevsky
and feeling like, oh, Dostoyevsky's willingness,
his ability and his willingness to express
and create such powerful aberrant states
of human experience.
Tchaikovsky in his music, the depths of suffering
that it expresses has always stood out to me
as a way that if that's the brightest light,
so to speak, communicating information,
that that's a place to look.
And it's also a place that resonated with me so strongly
because I think for some people who are informative years
and having very difficult feelings, right,
of like a depth of feeling of fear
and how's the world gonna be?
Am I gonna be annihilated?
What do I even want?
What do I feel inside of me?
To encounter that being expressed so intensely,
I found to be very, very moving.
So I don't know if that's a good answer or not,
but I think there's an intensity of expression
and a fearlessness.
Dostoyevsky wrote about terrible things.
What happens in the person?
Is there a person who is brilliant intellectually
and very persuasive and very capable of being effective
who also just chooses to be a child rapist, right?
I mean, he wrote about that.
He wrote about the truth of this is what we can be
as humans, and I think there's so many lessons,
including the truth.
Like people will tend to think, oh, evil's not very bright
or not very intelligent.
That's a way to let evil propagate, right?
Evil can be effective and attractive and very compelling,
but evil nonetheless.
And I just think there's a fearless willingness
to look at that and to describe it
that I see primarily I've studied in Russian culture.
- Yeah, the fearless exploration
of this whole human drama.
Definitely Dostoyevsky and others since in the 20th century
and the 19th century have done an incredible job of that.
Some of that, just like you said,
is the language, the culture.
I think that intense romanticism is there.
That is almost an overdramatic exploration of human nature.
It can err on the side or falter
when it goes into a kind of cynical view of life.
You know, life is suffering.
I think that also has to do with the way you deal
with the trauma of the world wars and so on.
This is something the different nations throughout Europe
had to deal with that in different ways.
Some of them have channeled into envy and resentment.
Some of them channeled into a kind of nihilism or cynicism.
And ultimately the intensity of feeling is there,
which is sort of interesting to see
and interesting how that manifests itself
in the kind of governments it builds up.
You know, there's more authoritarianism
in that part of the world versus the Western world
that's more focused on the individual versus the collective.
And when more focused on the individual,
you have a propensity to value individual rights
with democracy and so on.
It's interesting to watch and yeah,
to reconstruct how that all came to be.
Is it in the blood?
Is it in the mind?
Is it in some kind of thing that more ethereal,
a collective set of ideas that we pass
from generation to generation between each other,
sort of the collective of it?
Yeah, it's fascinating to see.
But now reinvigorated because there's conflict
in that part of the world.
You've also thought about the Cold War.
What lessons about the human mind,
about psychiatry, psychology,
and about looking at the Cold War
can we take forward in the 21st century
so that we can avoid World War III?
- Right.
- A major cold or hot war in the 21st century.
- Yeah.
Well, I think unspoken animosities
are very, very, very dangerous.
I mean, it was a cold war.
There was fighting through proxies.
The superpowers were fighting surrogate wars
through proxies, which of course,
in and of itself causes immense suffering.
But it becomes the opposite of an exchange of ideas
or an exchange of thought.
You know, I mean, even Khrushchev, right?
Not believing that the kitchen could look like it did
at the World's Fair, right?
And some of the misconceptions here
of what things were like in Russia, right?
It was an utter, it was a thought
that those other people are not actually people, right?
There's an enemy society of evil,
which then paints with a broad brush
in a way that makes it easy, too easy for the Cold War,
the war to go from being cold, right,
to having boiling over into utter destruction.
And I wrote, it was really a true story
that when I was in, it was still the Soviet Union,
but it was right around the time
of the Soviet Union coming to an end,
and I had gone on a trip for students from England,
and we got to go places that people hadn't gone.
You know, foreigners hadn't gone in many, many years.
It was just kind of the right timing to experience that.
§23Transcript · 3:08:48–3:16:50
And it really is true that someone said on short notice
to these poor kids that these group of Americans were coming
and I have a picture somewhere of the kid in a gas mask.
Like, as they went under their desks and put on gas masks,
and they thought, right, that's what, I mean, that's what,
they're taught to think about us
and we're taught to think about them.
And like, now we're back in an us/them, right?
When, you know, we're all trying to survive
and we're all such, human life is so delicate, right?
You know, let alone human happiness.
And we make these divisions and we create this aggression
and latent aggression.
We do the Cold War, we developed, right,
the ability to destroy the Earth, right?
And then just sat looking at one another, you know,
with further growing misunderstanding
and the opportunity for the proxy fights,
like when they said the Cuban Missile Crisis,
which I know wasn't a war, but it's an aspect of that,
right, where we just have ourselves wildly, you know,
at risk of destruction without any mutual understanding.
And again, I would argue that that is the opposite
of the counter-entropy, right?
Like we are setting everything up for less,
lack of communication, lack of understanding.
How do those feelings of love and shared humanness happen?
They don't, right?
If you separate people and then we push ourselves
more and more and more towards reinstating
the state of entropy that's present
in the rest of the universe.
- What advice would you give to young people
that are fighting entropy with all their might?
So young people and people that are wondering
how to find their way in life,
what advice would you give how to have a career,
how to have a life they can be proud of?
- I think starting off with sort of first principles.
Okay, what are my values, right?
How do I want to live life?
Because, you know, I'm in my early 50s
and when I was a kid, you know, we waited for the,
the newspaper came in the afternoon and then, you know,
and then we'd see something,
okay, what's going on in the world?
We'd learn something.
I'd get the West Coast baseball scores, right?
And learn about, oh, here's what happened
in different parts of the world.
And by and large, I and everyone else there,
adult or child, were like living in a reality
that was largely, our conception was largely
what was around us, right?
And now, in many ways, it is,
I'm not saying it's entirely negative, of course,
that we have more information,
we can sort of think globally, so to speak, right?
But the other side of that is so much
of the world's problems are on us all the time, right?
Like, here's this awful thing that happened.
How many awful things happen each day
and they're right in front of us
and there's such an immediacy to it all
that I think it can be, it can like paralyze us
with terror, right?
And for someone who's young and trying to make their way,
it's like, how do you figure your way out in this world
that you're worried isn't even gonna exist, right?
And then you see how profligate
the generations before you are, right?
In so many ways, and there can become,
I think, a push towards extremes,
either nihilism or I'm gonna change everything, right?
And it's like, how about, let's start from
how do I wanna behave in my own community, right?
Which starts with like,
how do I wanna behave in my household, right?
What kind of neighbor do I wanna be?
I mean, it might seem like things like that
are silly or small in comparison to the big things,
but I don't think they are.
I think that's how we start building foundations
that lets us tackle the big things.
And I do find myself saying when I'm working with,
sometimes doing therapy with younger people,
of helping them kind of bring back their thoughts,
their strivings, their decisions more to themselves
and living with and around themselves more
instead of in something that becomes very theoretical
and therefore very threatening and unnerving.
So focusing on the people around them,
taking one small step at a time
to form deeper connections to build something locally.
- Yeah, how do I wanna be today?
If I go into the grocery store
and the person in front of me drops something,
you know, I can scowl 'cause I'm in a rush, right?
And I can be like that, right?
I can be like that.
I've been that way many, many times in my life, right?
And it's never done anyone a damn bit of good,
including me, right?
Or I can realize like,
the 10 seconds aren't gonna matter.
Can I help pick that thing up or just smile?
These are the seemingly small things
that I think make the tenor of our lives.
- Yeah, I moved, I think I mentioned to you offline,
one of the, really the main reason I moved to Austin, Texas,
I just remember deciding it when I went to Walmart
and a lady said, "You look handsome in that tie
"or in that suit and tie," whatever.
Like I don't think anyone's ever,
it's an older lady, she was very sweet,
there's kindness in her eyes.
She said that, I don't think anyone ever said
anything like that to me in my entire life.
And it was just, I don't know, it was like,
wow, there's kindness in this world.
I know it sounds ridiculous, but like--
- Does not sound ridiculous to me.
- It's like those, you could be that for somebody.
You go walk around in Walmart.
- Right, the thing that you remember that,
and it's pivotal, you're citing it as,
hey, that was a big part of me moving here.
So the thing with the branch point in your life
that comes from the simple kindness, right,
of a person who had goodness to give, right,
and wasn't scared that you're gonna be upset by it.
- Took the risk. - Right, right.
She probably didn't have the thought
that you could be assailing, right?
Probably she looks at you, she's got goodness to give,
it's simple to give it.
It's that simple and it's beautiful
and it's worth more to you than like
how many studies would be on where's the right to live
or this and that.
None of that matters.
What mattered was-- - It was just that.
- Her freedom to be kind.
- And that's emotion.
That's not logic at all.
- Right. (laughs)
- That's purely just human emotion
and a little bit of humanness,
that little bit of connection.
And then that's what makes life great.
- Which is why it's not a bad idea, right,
that you moved here that way instead of,
one could say, well, I can't believe you did that
instead of looking at all the data
and hiring consultants of what's the best place to live.
But that would be wrong, right?
Like you made a good decision, right?
Like that was good data.
It was impactful data, even in your thoughts
about how you're happy living here, right?
It's not that, oh, you discount,
you shortchange yourself by not relying on all the logic.
You felt something about the place
and you felt it as symbolized in a person
and that made the choice for you.
- It's a balance, of course,
but you also have to know yourself a little bit.
Sometimes you can find stability and comfort
in kind of reasoning things out a little bit.
Maybe as people close to me have sometimes criticized
and that I'm a little bit too romantic
where I'll just follow the feeling.
And life, there's physics,
there's a reality to this world.
And sometimes reality doesn't allow you to flourish
if you just follow your feelings,
but there's a dance there.
And happiness is ultimately found in that landscape
of feeling and emotion versus facts and reason and logic.
- As you said, have their place, right?
- Everything, yeah.
- They have their place.
- They do, they do.
- But they're not the be all and end all.
- You're an incredible person.
Andrew Huberman is a friend of yours.
He said, "You absolutely must talk."
Carl Dyseroth, the number of people you know,
they're just incredible people.
There's just this group of folks
that somehow helped each other flourish and grew together.
And I'm so happy you exist.
I'm so happy you're doing the work you're doing.
I can't wait for your second book.
- Thank you.
- And thank you for talking today.
This was really cool.
- Thank you so much.
I'm proud to be among the group of people that you cited,
proud to be their friend,
§24Transcript · 3:16:51–3:17:21
and proud that you've had me on today.
Thank you so much.
- Thank you, Paul.
Thanks for listening to this conversation with Paul Conte.
To support this podcast,
please check out our sponsors in the description.
And now let me leave you with some words
from Viktor Frankl.
"Everything can be taken from a man,
but the last of the human freedoms,
to choose one's attitude in any given set of circumstances."
Thank you for listening,
and hope to see you next time.
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