So the Big Bang, the very beginning in the past. What about the future? What about our death, the most certain event in life which is coming for all of us? What does analytic idealism tell us about death, particularly the first-person perspective of death? What do we

experience as we die? Now, there is good and bad news. I'll start with the bad news. One of the main social psychological reasons why materialism has taken such a fundamental hold in our culture since the late 19th century is because it did away with the

greatest fear of humankind throughout almost the entirety of our history, which was the fear of what we will experience after we die. In Christian language, are we going to go to hell? This singular fear, the biggest fear in human history, has been used by government and

power structures worldwide to, to control civilizations, to control societies. It's the single most dominant fear in the history of humankind, and materialism did away with it because you will not experience anything after you die. There is no hell, there is no Heaven either. But there is no hell, there

is no reason to be anxious about that great, uh, scary unknown because there will be no subjects there. Someone said once, 'Where death is, I am not. Where I am, death is not.' And that's a materialist axiom or a materialist theorem, if you will.

Unfortunately, under analytical idealism, your course objectivity remains as you go through the process of death and even after, because your course objectivity is the core's objectivity of nature. It's what exists. Where is it going to go? Life and death happen to it within it.

um life and death are events in core subjectivity, not at the beginning and end of course objectivity. So the core subjectivity in you, that thing that remains when you are in an ideal sensory deprivation chamber completely amnesic, that thing that remains remains through the

re-association process that we call that. So there will be someone there, there will be something there to experience, and the greatest fear of humankind is that that's the bad news. Now the good news, the good news is we go through a reassociative process

every single day when we are asleep and dreaming. We are dissociated internally, we identify with our Dream Avatar, not with the cars and buildings and streets and trees and other people in our dream. We think those things are other than us because we are

the Dream Avatar. When we wake up from a dream we realize that actually it was us doing the whole thing. We were doing everything, not only the Dream Avatar, we were the whole thing. And the moment we wake up our Dream Avatar, this toast, is dead, he's gone.

But nobody goes around mourning the death of their Dream Avatar every morning because you realized that you were it, but it was not you. In other words, you were the superset, your Dream Avatar was something you were doing, not what you are. Um, and the same applies hierarchically

speaking, we can transpose that one level up in the hierarchy of Nature and say it's the same thing regarding life and death. We are Alters or dissociated dream avatars, and I think we don't have any reason to think that when we die our reaction will be any different than

It is when we wake up in the morning and our dream avatar is dead. In other words, I don't think we will go around mourning the death of our individual selves, um, in this great play of life beyond that. I don't know, only the gods know, and they haven't come

back to tell me. So it's a great mystery, and we have to live with it, and it's scary. But there is one thing that we got back together with the great fear, and that is meaning. Because although materialism got rid of the greatest fear of humankind, it also

got rid of the meaning of life. Because if subjectivity is an epiphenomenon of material arrangements, um, and eventually all of your thoughts, all of your emotions, all of your insights, all of your wisdom that you've accumulated at great cost with great

suffering through life, eventually they will all be gone, and they will mean exactly nothing. That's materialism. So we get rid of the fear of death, but we get rid of meaning. Under analytic idealism, on the other hand, the contents of your dissociative

process, all the insights, all the maturity you've acquired at the cost of unspeakable suffering through life, because suffering is an intrinsic element of life, all of those gains are not lost. They are released in a broader cognitive context. They are made available to the mind of

nature, to mind at large. And ultimately all of your suffering is not for nothing. There is a meaning to that. There is something, not something, there is all of it. It remains present in the fabric of nature, and not only that, it remains much more broadly accessible

Uh, in the fabric of nature, you can see this metaphorically as remembering your dreams. When you wake up, you are no longer your dream avatar, but the mental contents of your dream avatar survive in you. You remember the dream. You remember thinking that you were your dream avatar.

And dreams are incredibly informative. You can learn so much about yourself. You can get so much insight about who you really are, what you really fear, what your hopes and dreams are, what your anxieties are, what your traumas are, and how to reintegrate them. You can learn

all that from your dreams, even or particularly after you wake up. As a matter of fact, you can't do that during the dream, but after you wake up, you can reintegrate the memories of a lifetime of dreams and be a more mature, a wiser, better, more

integrated, more individuated person. Could that be happening at the level of the Universe? I would submit to you that this is a very reasonable, coherent hypothesis, and it flows very naturally from the premises of analytic idealism. So fear is back, but meaning is also back.

That's the good news. So what is the meaning of life ultimately? It's experience, and it's what you learn from your experience. Because we are metacognitive, we are able to ask the deeper questions. A non-metacognitive animal just glides

through life, always in the moment, always reacting to the environment, but not asking the big questions like, "What is going on?" Which is the ultimate, the deepest question is, "What is going on?" Which sounds so basic, but it's so incredibly deep, so so profound. Or, "What is the self?" What

Am I, what am I doing here? What is this for? What is the meaning of this dance? What a strange condition life is, to maintain an organism outside of thermodynamic equilibrium for a few decades. It's incredibly weird. What is this? What's going on? Is there a reason?

Is there, is there a telos that goes to all of this? And what's the relationship between me and the rest of nature? These are the big questions, and we ask the big questions as metacognitive individuals. And this metacognition, we have every reason to believe, exists only in life.

Only through life does the universe metacognize, because metacognition is something that arose from the evolution of life in a planetary ecosystem. It's a higher levelment of function that was engineered by the evolution of life. Without it, no matter cognition, without

life, no matter cognition. So this puts us in a unique position in the dance of existence. Only through our eyes can the mind of nature take account of itself in an explicit manner, and, and ask the larger, the bigger questions, and get the answers. When we are no

longer dissociated, um, it may sound cruel to say what I'm about to say, so I have to be very careful. The intuition of the world's cultures and civilizations almost always has a seed of truth, even when it's distorted into morally

despicable acts. I'll mention one morally despicable act, animal sacrifice or even human sacrifice, both of which have been practiced by cultures the world over through most of history. Do I think that's okay now? I don't think that's okay. We are going to die.

eventually anyway there is absolutely no need to speed up the process and to speed up the process it's actually to spit in the face of nature it's nature that should decide when it's time um not us not the ego to take the reins

from nature and and cut a life short having said that there is a seed of truth to the intuition death is the end of the dissociation so when you die whatever insights you've accumulated about the bigger questions are released into a broader cognitive context linked to the very fabric of

nature so there is a sense in which sacrifice is an offering to the divinity um which is no endorsement of sacrifice but I'm just trying to highlight that people's intuitions don't come out of nothing they are not great twitters they

are not arbitrary usually there is a foundation a core of truth in that intuition another example of the same intuition is how we depict the figure of the reaper of death which is usually a black cloaked creature with a hood carrying guess what

a harvesting instrument a harvesting instrument you plant the seed of life and you harvest it and what is harvest Harvest is when you bank the gains and you use it for the benefit of the tribe there are cores of truth to all this this these things don't pop out

arbitrarily for no reason in in the world's cultures and they do hint at the meaning of life they do hint at why we are here and the moral responsibility we carry as as far as we know the only truly metacognizant eyes

of nature, it is a tremendous responsibility to carry, particularly given the uniqueness of our position. We haven't found anything like us on this planet and not anything even remotely akin to life on other planets yet. Um, there may be more life in the universe, there probably is, but it's definitely

not abundant otherwise we wouldn't have the Fermi Paradox staring us in the face. Um, and this is sobering morally. Another one [Music] I, I do personally fear death. Yes, um, when I was a young adult working at CERN in Switzerland, I didn't, not only

because it was very remote for me back then, but because I always had this adage in my mind, where I am, death is not, where death is, I am not, so there's nothing to fear literally. Um, but as my understanding of the world and reality evolved

and I'm today as convinced as a human being can reasonably be that my consciousness will survive and witness death, I am afraid of death. Um, the best models of death we have today are high-dose psychedelic trips and they are the best because when done

in the correct settings with correct supervision, they are absolutely safe and they emulate that so well, experientially and physiologically. Psychedelics only reduce brain activity, they don't increase brain activity anywhere. A high-dose psychedelic trip in that sense is pretty much like a significant reduction

in brain metabolism, in other words, it's the process of dying. Um, and from an experiential perspective, anybody who has had a high-dose psychedelic trip entailing ego dissolution knows that it can be very difficult. Ego death is something that

you you witness it happening to you and you experience it you experience your ego just being torn apart um and and it's a frightful experience after that it's no longer frightful I I cannot speak of what comes after that but the experience is is disconcerting

is very frightful even when you know as we do during a psychedelic experience that it is temporary and reversible and will be reversed even then it's very frightful but when you're undergoing that also knowing that it's not reversible it's probably more frightful

so yes I'm I'm afraid of death but um it's a price I pay uh with a smile in my face because what I get with it is my life is Meaningful intrinsically meaningful it doesn't matter what happens it's intrinsically

meaningful um I I no longer struggle with the meaning of existence I no longer struggle with the fact that I suffer I do suffer but I am not saying oh all these sufferings for nothing why am I going through this no that that's gone I

I no longer have meta suffering I suffer like everybody a lot but no matter suffering no self-imposed suffering associated with questions of meaning and sense all of that all of those doubts it's gone for me I live in a world that is Rich and envelops me in the warm hug

of meaning and sense and I rather live like this with the fear of death um then leave an unexamined life of platitudes without fear of death

When we die and the meaning of life | dr. Bernardo Kastrup

Essentia Foundation

유물론 대 분석적 이상주의와 죽음에 대한 두려움

유물론은 사후 세계가 없다는 것을 암시함으로써 죽음에 대한 두려움을 완화했습니다.

역사적으로 죽음에 대한 공포는 사회 통제의 수단으로 사용되어 왔습니다.

유물론은 사후 세계(천국 또는 지옥)에 대한 두려움을 없애줍니다.

유물론적 관점: '죽음이 있는 곳에 나는 없다. 내가 있는 곳에 죽음은 없다.

분석적 이상주의: 핵심 객관성은 죽음 이후에도 지속됩니다.

죽음은 꿈에서 깨어나는 과정, 즉 재연결 과정에 비유됩니다.

꿈에서 우리는 꿈속의 아바타와 분리되어 동일시합니다.

꿈에서 깨어나면 꿈속 아바타는 '죽지만' 우리는 슬퍼하지 않습니다.

삶과 죽음은 위계적이며, 우리는 변하거나 분리된 아바타입니다.

죽음의 반응은 꿈에서 깨어나는 것과 비슷할 수 있습니다.

분석적 이상주의에 따른 삶과 죽음의 의미

물질만능주의는 죽음에 대한 두려움과 함께 삶의 의미를 제거합니다.

분석적 이상주의: 인사이트와 경험은 사후에도 사라지지 않습니다.

고통에는 의미가 있으며, 경험은 더 넓은 맥락으로 풀어집니다.

자연의 구조 속에서 체험을 계속할 수 있습니다.

꿈을 기억하는 것은 죽음 이후의 경험에 대한 은유로 사용됩니다.

인생의 의미는 경험과 이를 통한 배움입니다.

메타인지를 통해 우리는 존재에 대해 더 깊은 질문을 던질 수 있습니다.

인생의 낯섦과 의미와 목적에 대한 탐색.

메타인지는 삶에만 존재하며, 삶만이 메타인지를 할 수 있습니다.

우주에서 생명의 독특한 위치와 메타인지 능력.

죽음에 대한 문화적 직관은 종종 진실의 핵심을 담고 있습니다.

인간과 동물의 희생에 대한 비판; 생명이 끝나는 시기는 자연이 결정해야 합니다.

해리의 끝으로서의 죽음, 자연으로 풀어내는 통찰력.

자연에 대한 제물로서의 희생, 문화적 직관은 자의적이지 않습니다.

사신의 은유: 전체의 이익을 위해 삶의 이익을 수확하는 것.

죽음에 대한 개인적인 두려움과 환각 경험

화자는 이전에 믿었던 것과 달리 죽음에 대한 개인적인 두려움을 가지고 있습니다.

과거의 믿음: '죽음이 있는 곳에 나는 없다'.

현재의 믿음: 의식은 죽음에서도 살아남는다; 죽음에 대한 두려움.

죽음 체험을 위한 모델로서의 고용량 환각 여행.

환각제는 뇌 활동을 감소시켜 죽어가는 과정을 시뮬레이션합니다.

환각 여행에서 자아가 해체되는 것은 무서운 일로 묘사됩니다.