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At this altitude, I can run flat out for a half mile before my hands start shaking. Can I ask you a personal question now with a secret? What it's like to be a cybernetic organism, living tissue over metal and go to Paris, so. Hello, boys and girls, ladies and germs. This is Tim Ferriss. Welcome to another episode of the Tim Ferriss show, where it is normally my job to deconstruct world class performers of all different types from all different disciplines.
And I am thrilled to have, as my guest today, a polymath. I would certainly consider him a polymath. Jordan Bee Peterson.
He has taught mythology to lawyers, doctors and business people consulted for the U.N. secretary general, helped his clinical clients manage depression, obsessive compulsive disorder, anxiety and schizophrenia, served as an adviser to senior partners of major Canadian law firms and lectured extensively in North America and Europe with his students and colleagues at Harvard and the University of Toronto. Dr. Peterson has published more than 100 scientific papers transforming the modern understanding of personality as his book Maps of Meaning subtitle The Architecture Belief revolutionized the psychology of religion.
His book, 12 Rules for Life An Antidote to Chaos, was published in 2000 18 and has sold more than four million copies internationally. His newest book is Beyond Order Twelve More Rules for Life. You can find him online at Jordan V Peterson Dotcom on Twitter at Dormandy, Pieterson, Instagram at Jordan, Dot Bee Peterson, Facebook, you guessed it. Dr. Jordan, Lee Peterson, YouTube, Jordan Peterson videos. And you can find his personality assessment at understanding myself, dot com and the self authoring program at self authoring dot com.
Jordan, welcome to the show. Thank you.
God, it's hard to hear my name so many times without becoming somewhat nauseated.
It's yeah, that's how I feel when I listen to my my own playback in this podcast. And I'm thrilled to finally have you on the podcast. We are going to run out of time before we run out of material.
Yeah, that would be nice to be a good thing. I would be a good thing.
And I want to start in maybe an odd place and that is asking. If you could describe to my audience who Sandy Notley was, go, well, I grew up in a small town in northern Alberta. I heard you and my producer talking about Cold in Minnesota. And I was sort of smirking in the background. I thought, you guys don't know what cold is. When I went to college there about 60 miles away, we had 30 days in a row.
One winter, didn't get above minus 40. So anyhow, I grew up in this small town and in the province of Alberta. So that's the Canadian equivalent of a state. And we had a provincial government, the equivalent of a state government, and it was all conservatives, progressive conservative party. Every seat in the House was progressive, conservative, except one new Democratic Party member, Socialist Grant naughtily who was the leader of the NDP. And he wasn't elected so much because he was a socialist.
I don't think because most of the people in my small town were conservative, but because he was a really good man anyways. He was the only opposition in the entire province for like decade, a decade or more. His wife, Sandy Natoli, was a New Englander and somewhat of an anomaly in our small town. And she she was quite outspoken, New England intellectual, and she was our librarian in our junior high school and all the delinquents and me as well.
And maybe I was in that category, hung out in the library, weirdly enough, because she treated us like adults and. I started to work for the NDP when I was 14, I ran for vice president of the party when I was 14, that was my first sort of public exposure, but she was a good guide for me. She introduced me to a lot of books. I was an omnivorous reader, but mostly I read science fiction.
I didn't know what the hell to read. I used to spend all, you know, I'd hide my the books I was reading behind a textbook in class and read away during school. But I was reading mostly science fiction and she started to hand me books that she thought would be good for me. She introduced me to and Rand, interestingly enough, despite the fact that she was a socialist not and Rand obviously. But sounding oddly, she said she thought I would be smart enough to see through Rand, Huxley, Orwell, Solzhenitsyn, a lot of serious material.
And I developed a real friendship with her and her husband. And I worked with the NDP for four years. So she was a pronounced influence on me and. That's Sandy Naegleria, and her daughter, Rachel Notley, who was a friend of mine, a girlfriend of one of my close friends, at one point became premier of Alberta many years later. She was defeated in the last election, which was only about three years ago, but she followed in her father's footsteps and and became premier of the province.
So that's that story. On your website, you have an extensive list of recommended books. Yeah, I've looked at it, looked at it multiple times. It's it's close to 100, I would say. And there they're put into different categories of different genres. Are there any books on that list or can you think of books that were introduced relatively early in your life, some of the early exposures that have stood the test of time for you, Huxley and Orwell?
I would say Solzhenitsyn as well, I read One Day in the life of Ivan Denisovich when I was 13 or 14, that was one of the books not recommended. And so they they certainly had an impact on me. What was that impact? If if you if you don't know?
Well, you know, I started to think in broader terms as a consequence of being introduced to books like that and started to think more seriously from a political perspective, a psychological perspective, I suppose it was my first introduction into serious thought. And so it was extremely exciting. I mean, I, I read a lot of English literature till I was about twenty five and then I started reading non-fiction more once I started my graduate studies. But it opens up a world of ideas and that was really exciting to me, incredibly exciting to me.
And the reason I'm asking so much about books is I'm, I am really fascinated by you and I'm fascinated by everyone I have on the show.
But the formation, well, that sort of your decreases my my pleasure at being the object of current fascination. Well, right now, you are the most fascinating person in the world to me.
And I find that books are a sort of a wellspring of value for listeners because it's something they can model very well, something that they can reach out for. Well, people can get a whole education if they read those 100 books that I have on my website. I mean, you're not going to get an education in every every discipline, but there's a whole education there on your recommended books. That's been fun because lots of people have that. That's been an unbelievably popular list.
It sells hundreds of books a month. That list, I will leave it. And people e-mail me constantly and say, well, you know, you introduced me to Dostoyevsky. Thanks a lot. And I've been there so enthralled. If you're psychologically minded and you like dark the darkness to some degree, you know, if you like Gothic imagery and and film noir and that sort of thing. Dostoyevsky is an unbelievable treat and he's so incredibly deep, psychologically enthralling.
Crime and Punishment is an absolutely engrossing novel, as well as being a stunning work of philosophy, another name that shows up not once, but several times. And that list is Nicha. If I'm pronouncing that remotely correctly, I never knew wonder.
I was like in northern Albertan Nietzsche. I know that's wrong. It's Nietzsche, I believe, but I never get it right.
So I've read you highlight in a sense, or at least mentioned that Nietzsche pointed out that most morality is cowardice for making the leap from so this list of books to specific ideas. Could you please elaborate on that?
If you don't have the courage to commit a crime? Doesn't mean you're moral for not doing it. It just means you're afraid. You can see this, I suppose, to some degree. And in mob violence, people will riot because they don't think they'll get caught. And so they're not law abiding under normal circumstances because they're moral. They're law abiding because they're afraid of punishment. And so nature was very careful to distinguish mere obedience from morality. And he thought of obedience not always as a form of cowardice, because it can also be a source of discipline, but not committing a crime because you're too afraid to.
I mean, it's probably better than committing a crime, but it doesn't speak to the essence of morality. You know, and I've talked a fair bit about this, is that there's a certain utility in being able to do virtually anything and then to control yourself. And that's something I learned in part from nature, I suppose. You know, the best people I've ever met are dangerous people, but they keep themselves in check. I have a close friend who's been real rock to me over the last couple of years.
He was also born in northern Alberta. He came from a pretty poverty stricken background. Tough guy, worked in led smelters, in oil rigs. And he went to university, which is where I met him. And then he was a social worker for a long time. And he's tough as nails. You know, he's worked with delinquents all over Canada and he's a good disciplinarian. But he's he's also a very compassionate person and he's a moral person as far as I'm concerned, because there's a real danger to him.
But he keeps it under control. And he's not a coward. He's not afraid. He's not weak. How do you cultivate or suggest people cultivate? You can you can tackle either both the ability to keep yourself in check or under control and to be courageous. And just to provide a little context for the question, when I see you in the many interviews that you've done, there are instances where people are very adversarial and aggressive. And one thing that has struck me is your ability to.
Maintain composure while still. Standing up for not rolling over with respect to your. Your arguments or your positions, how do you cultivate that or how have you cultivated that? Well, I have an advantage, I suppose, in that I'm a clinical psychologist and I've spent twenty thousand hours, although I'm not practicing anymore, I've spent twenty thousand dollars listening to people and maintaining my composure, sometimes under very stressful circumstances. And so I've had a lot of practice doing that.
And then I did do some TV work at a local station here for a couple of years and. I had a good producer and he helped me. Realize that anger plays very badly. In a public forum like video, particularly now, I didn't have a tendency then, I suppose, to fly off the handle either, but it's not useful to lose your temper. It's not useful. I mean, I'm boiling inside. I'm a very emotional person, way too much.
So it's not like it's not stressful, it's unbelievably stressful, but. I can detach myself from that to some degree, and I'm really curious, I suppose that's another part of it I like to watch. And when people really go after me, this is where the clinical practice is handy. I can snap into a different mode, which is OK, I don't know what you're up to, so I'm just going to watch you and then I'm going to figure out what you're up to because I can usually figure out what people are up to if I want to.
I don't do that all the time because I actually don't want to know sometimes what they're up to. I mean, look, people lots of people have treated me extraordinarily well, don't get me wrong. And normally, you know, when you talk to someone, you accept their persona. You don't look behind, but if people mistreat me in some way or or become adversarial, then I'm able to look behind the scene and think and see what they're up to, if I can remember to do that.
Do you look behind the mask or see what is behind by deducing where they're trying to leave, where they're trying to lead you with the breadcrumbs? I mean, I see do that very effectively.
But what what other what other forms does that take or might that take? It's really hard to describe. I guess I. I think it's useful to draw a distinction between thinking and paying attention. If you're thinking you're kind of walking down a programatic trail, if you're paying attention, you just open your eyes and let your mind go where it will and ideas will occur to you, pop up in your field of consciousness and. For me, that's often informative, I'll get insight that way, I suppose I'm paying more attention to nonverbal communication and to facial expression and posture and and tone of voice, and I can pick up patterns.
I suppose you mentioned earlier that at times you're you're boiling inside. And I certainly have experienced that personally. Now, anger, how would you distinguish and I sort of intuitively know these are different, but I would struggle to maybe on the spot, separate the two anger and resentment, because one of your quotes that I have here in front of me with my notes is consult your resentment. It is revelatory. And I yet to unpack that. But if you could walk us through.
Yeah, well, in my new book, I have a chapter which is rule 11. Do not allow yourself to become resentful, deceitful or arrogant. It's kind of the evil triad as far as I've been able to determine resentment. In particular, it's about emotion. It's useful. You can learn a lot by noticing that it occurs. Resentment tells you one of two things. One is that that someone's treading on your territory and something needs to be done about it or that you need to grow the hell up and stop complaining.
And it's hard. It isn't necessarily obvious when you feel resentful which of those it is. But you need to figure it out, you know, because you can you can harbor resentment for four unlived life for very, very long period of time and all it does is corrupt you. It hurts you, hurts you physically because it's a stressful emotion. Anger is a stressful emotion because your body hyper prepares for action if you're angry because you might get into conflict.
So that's a dangerous situation. And so you burn off a lot of psychophysiological resources in anger if you're resentful. There's probably something you need to say, there's certainly something you need to figure out. And so you can you can use it as a guide to further development. It's very much useful to aim at a resentment free existence. And that means, I suppose, that you're taking up enough space. There's always a struggle between your domain and the domain of other people.
Everyone competes for everyone else's attention. Everyone competes for everyone else's time. You compete for your own time. And if you're resentful, it's highly probable that well, as I said, either you're not standing up for yourself sufficiently or someone is legitimately on your case, in which case you well, you need to do something about that or, you know, live with the consequences, which is very unpleasant. It's not optimal. Sometimes I suppose it's unavoidable.
But, you know, generally there's something that can be done about it. Maybe you need a new job, maybe you need a new partner. It's easy for people to think that they're better than they are. It's not surprising that everybody wants to think that. I probably want to think that about me. So then you'll get angry about something, you know, maybe your partner puts you down in public. Doesn't show you the respect, maybe you're married saying husband and wife owe each other a certain amount of categorical respect, sort of independent of the individual personalities, you know what?
If you have decided that you're going to devote your life to someone and vice versa, they're now in a category that requires a certain amount of respect to maintain the relationship over time. That's good for your partner and it's also good for you. Maybe you've taken a shot in public and you're really angry about it and but you don't notice it because you want to think that you're better than you are. That sort of thing doesn't upset you. And so you don't say anything about it.
You don't do anything about it, and then you don't fix it. And that's a mistake. It's much better you can say to your partner, look, you know, we were out for dinner tonight and you said something snarky, which I didn't think was appropriate. Now, I might be hypersensitive, touchy and immature, and maybe you hit me in a weak spot or maybe you're playing some power game. Why don't we figure that out? Now, that's messy and people don't like conversations like that.
And I think that's one of the things that's peculiar about me. For one, I don't know why exactly, but I don't like that I won't let those things go. So so the peculiarity is that you'll you'll open those conversations, you don't have an aversion to it? Well, I have a horrible aversion to it and I don't like conflict, but I've learned that this is partly, I suppose, clinical training. But it's not just that some things if you don't address them, they just get worse.
And I've been able to see where things are going to go, it's kind of like what I mentioned to you earlier, that if I watch someone, I can generally figure out what they're up to. I also can see where things are going if I walk into someone's house and there are things out of order in a particular way. If I pay attention to that. That's often indicative of something not right in the relationship, you know, maybe the kitchen's a mess.
It's like. There's there's food that isn't fresh in the fridge, for example, or or there's packages up and shelves that haven't been opened for like two years or since the wedding, let's say that's too much chaos in the kitchen. Something's wrong. Well, what's wrong? Well, there's something wrong in the domestic relationship there. The bargaining about who does what in the kitchen hasn't been thought through. And so. You have to have those fights to put things in order, and if you don't, then you end up with a worse fight in the future.
And so the reason that I call things out. As far as I can tell. The positive reason who knows what the negative reasons are, is because I don't want more conflict, I'd rather have genuine peace, which is very, very, very hard to obtain. People generally obtain peace by sweeping things under the carpet. I have another chapter in this new book called Don't Hide Things in the Fog. And that's what it concentrates on is. Pay attention to your negative emotions, resentment particularly, it's like it's so informative, you find out where your immature.
Well, do you want to? Probably not. Who wants to find out that? Or you'll find out who's oppressing you. And maybe then you can learn to stand up for yourself. Let's dig into the new book, I want to do it in a particular way, which is starting with a quote of yours that a close friend of mine has has committed to memory. Now, please fact check me on this. Perhaps it's Abraham Lincoln or Oscar Wilde or one of the other ubiquitous attributions on the Internet.
But but here we go. And I'm fond of this as well. Quote, It seems to me that the purpose of life is to find a mode of being that is so meaningful that the fact that life is suffering is no longer relevant. Now, I have a I have a follow up, just a Segway from that. But is that an accurate quote? Well, I don't know if it's an accurate quote, but it sounds like something I probably said, accurate sentiments attributed, accurately attributed.
All right. It seems to me that it's true. I mean, it isn't necessarily the case that you can do it. All right. It's hard to do. I mean, and that, of course, it's hard, I suppose, in proportion to the suffering that you're undergoing. It isn't necessarily the case that you can always manage it, but sometimes you can manage it. And it's a good if you can. So I want to use your book as a prop.
Isn't the right word a vehicle for exploring this? One of the books that you often reference is Man's Search for Meaning by Viktor Frankl.
A story I'm going to I'm going to stop just for a sec because I thought about some other things, so. This is partly why I have a certain conservative bent, I suppose, see, people need to search for meaning because they get corrupted by suffering if their life isn't meaningful. That's how it looks to me, because you can't torture an animal forever without it lashing out. And so if your life is nothing, if there's nothing in it that speaks to you, there's still going to be suffering.
You can't talk yourself out of that. And so then I see people tearing down. Traditional structures, let's say. Or they're casual about them. Another rule in this new book is do not casually denigrate social institutions or creative achievement. Well, why social institutions? Well, I've counseled lots of people who were lost. And so if you came to see me and I was your therapist, I'm very practical. I'd say to you, OK, well, let's look at your life for a minute.
Do you have an intimate relationship? What about your family, not could be married with kids or it could be the family of your birth, your siblings and your parents and so on. How is that functioning? Do you have anyone there? Do you have a job or maybe a career, even if you're fortunate? At least a job that keeps body and soul together and maybe where there's some chance of advancement and hope. Do you know how to use your time outside of work productively?
Do you take care of your mental and physical health? Do you manage the temptations, drug and alcohol use and that sort of thing? Do you manage those temptations effectively? Are you as educated as you are intelligent? Those are standard patterns of activity. In the world, do you have kids? Do you have a wife or husband? Do you have a job? I mean, it's mundane in some sense, but and you can look beyond all those standard answers for meaning.
But if you're overwhelmed by life, anxious and suffering, that's a good place to start. Put that together. Why? Well, the answer to that is because that's what people do. That's what people do, that's the best we've been able to manage, and so and if you don't have that because you're a human being, like other human beings, you're going to suffer for it.
And so attacks on that, assaults on that aren't that helpful. Unless you have a better like I have this friend, he's an atheist and he's wavering about this, he was born a communist, he was raised in Poland, and he had objected at one point to the Christmas traditions of his family. Who are also atheistic. And, you know, he objected on the grounds of logical coherence, why are we doing this? Well. Don't do it.
Well, then what happens? Well, then you have another weak day, you lose Christmas. Well. Great, it's like now you're logically coherent, wonderful, but you've lost Christmas, you don't want to throw these things away. You know, when I see this sometimes with young people, when they're talking about getting married, we don't need to get married. We don't need a piece of paper. It's like. Really, that's your that's the depth of thought you've put into this.
It's like you're not going to mark this permanence with conscious awareness and social celebration and the sanction of your community and a beautiful ceremony. That's just nothing. You let that go? Well, what are you going to replace it with? Nothing. You know, you can say it's it's I don't want to be married in a church. I don't believe in God. Fair enough. But good luck filling in the hole.
So what is the template for constructive criticism of a social institution? In other words, if there is a wrong way to do it, where you're creating a void and not offering a better solution, what is the better approach or what might be? You know, I got well known, I suppose, in part because of my injunction to people that they clean up the room. My closet, by the way, is a mess. I haven't been able to clean it up for like three years.
So there's this English common law principle with regards to the distribution of power. I think it's English common law. That there are certain responsibilities of the family and the community in the town and the state and and the federal government and the international organizations and but you want to have the most proximal level. Possible take responsibility for a given enterprise, and I think that's a good. Philosophy personally. You want to make changes, start with what's under your control, start with changing those things that will hurt you if the changes go wrong.
There's a good one. You know, it's better, I think, to put your life together than to go worry about parading around and being a social activist. I think most of that's fraudulent. And I think it's appalling that people learn to do that mostly at universities, fix up your own life. And that doesn't mean you shouldn't be involved in the community. But I believe that you you have to earn that right. Not because there's something more wrong with you than wrong with anyone else.
It's just that if you if you operate at a level that's beyond your competence, all you're going to do is make catastrophic mistakes, practice locally till you're competent, and then if you dare or move out a little bit, you know, as you mature and you gain some when I when I used to work for the NDP, the Socialists, back when I was 14 or 15. One of the things I came to realize, I think I realized this when I was 16 and went to university.
It's like I woke up one day and I thought, I have this ideology in my mind, you know, about how the world should be structured. I woke up one day and I thought, what the hell do you know? You don't have a family. You don't have any experience. You don't have a job like you're a pop. I mean, I was smart enough. I verbally I could hold my own and my head was full of ideas.
I could defend them. But, you know, at the same time that I was a socialist. Kid, I was I sat on the board of governors for the local college and almost all the people on that board were local businessmen, most of them immigrants, because northern Alberta was an immigrant, I was only 50 years old. Everybody had moved there. It was a new place. It was the end of the frontier, literally. We we were at the end of the railway, the northernmost tip of the North American prairie.
And there is all these conservatives sitting on this board and me. And what I found was I actually respected these people. My ideology, my explicit dialogue was antithetical to theirs. But when I interacted with them one on one, I thought, hmm, these people have made something of themselves. And when I talk to the activists, I never got that impression. I thought, you guys are resentful as hell and you don't know anything. You've never done anything.
But you're noisy and. Self righteous, and so that put a lot of. Cognitive dissonance that filled me with cognitive dissonance. Just a quick thanks to one of our sponsors, and we'll be right back to the show. This episode is brought to you by Wealth Front. Did you know if you missed 10 of the best performing days after the 2008 crisis, you would have missed out on 50 percent, five zero percent of your returns? Don't miss out on the best days in the market.
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I was going to go to Victor Frankl. But I'd like to pull a hard left, just dangerous thing. It is a dangerous thing, especially depending on the country you're in especially. And we'll come back to Victor Frankl, because I would like to ask about about him. But first, I'd like to go to Aldous Huxley and possibly Hunter S. Thompson. So I was oh, yeah, I was interested to see Fear and Loathing in Las Vegas by Hunter S.
Thompson on your list of suggested books and Island or the island. I don't know if there is the in the title by Aldous Huxley. And going into or down the rabbit hole with your videos and interviews, I noticed that you seem to have quite a familiarity with the research done by Rick Strassman with Intravenous and DMT and also the Psilocybin Research at Johns Hopkins with Roland Griffiths, Matt Johnson and and their entire team. But in the clips that I've seen, there isn't really a lot of context.
There's snippets that I've found. What has been the context for introducing those to your classes or in your lectures?
Well, I did my PhD in. Alcoholism. So psychopharmacology, I mean, I've got a Ph.D. in clinical psychology, but my research was four years, eight years, nine years was all. Drug and alcohol abuse, I concentrated on alcohol, but that was OK, because alcohol is like water, it it crosses the blood brain barrier like water, it bathes every cell, it has poorly systemic effects. And so if you study alcohol from the psychological and and pharmacological perspective, you have to learn the function of the systems that all drugs affect.
You know, all drugs of abuse affect fundamental motivational or emotional systems. That's why we take them. Although with the hallucinogens it's more complex, you know, like the benzodiazepines and barbiturates and alcohol, they're anxiolytic. They reduce anxiety. Alcohol also has a dopaminergic effect for some people, kind of like cocaine or amphetamines. There's the analgesics like heroin or cocaine is also analgesics with the psychomotor. Stimulants are analgesic as well. But the big categories are pain relieving, anxiety relieving and psychomotor stimulant.
And most drugs of abuse fall into those categories. And then there's the hallucinogens, which are their whole other universe. And so I'm well versed in the psychology of and the physiology of drug and alcohol use. And so that's the context. That's part of it. Anyways, I'm also interested in religious experiences and for one reason or another, and it's a bottomless mystery. There are agents that reliably produce religious experiences and no one knows what in the world to do about that, that's for sure.
There's a study ongoing at Hopkins also that that's looking at the effects of serotonin 2A agonists like psilocybin effects on. Worldview of religious leaders of different faiths, which is that right? But how are they doing that?
Well, they're doing it with, as I understand it, administration, probably 30 milligrams of synthetic psilocybin.
Wow. I'd have to check. Illegal should be illegal or illegal. Well, it's no wonder it was all made illegal. I mean, it's Pandora's Box.
In what respect? What would your what would your concerns be with that particular Pandora's box?
Well, look what happened when psychedelics were introduced into the culture in the 1960s. You know, it was it was revolutionary. No one knew what new one. No one knew how to regulate or control it. And I don't mean control by clamp down. I just meant no one knew what to do with it. I mean, it knocked Timothy Leary off to the side sideways, you know, and I had Timothy Leary's old position at Harvard. He had the same position as me.
Yeah. So that was kind of interesting.
I think the I mean, the social dynamics are very different in the sense that, yes, there are a lot of risks, psychological in rare cases, physical with psychedelic use. But I'm very involved.
The Phase three trials both for cell sideburn and MDMA, assisted psychotherapy, Griffiths and Griffiths is involved so that they would be one site for the. Well, he's a real scientist. He's great. He's he's a close he's a close friend. And he's I met him.
He's a conference on or he's an excellent, excellent scientist with a lot of a lot of exposure to psychoactive expert and caffeine metabolism and all things caffeine among other compounds. The I mean, you've spoken in in the videos I've seen at least of the changes in openness and personality counts.
Would that not be a positive thing if that is a consequence of opening Pandora's box?
Depends on how neurotic you are. Oh, no. I mean, technically, this is a technical discussion.
Openness isn't much fun if you're high neuroticism because because you continually undermine yourself, like openness is creativity. But let's let's not be all Pollyanna ish about this. There wouldn't be variation in creativity if it wasn't dangerous. There's lots of people who are very low and openness and there's a reason for that now. It has advantages. You know, open people occupy a particular niche. They're on the edge. Jordan, would you mind defining openness and then.
Sure, taking people who are open, but there's creativity, essentially creativity and verbal fluency together make up openness. Now, it's also associated with verbal IQ. So it's the one there's five personality traits, extroversion, positive emotion, neuroticism. That's negative emotion, agreeableness, that's compassion versus predatory aggression. Something like that conscientiousness. That's dutiful disorderliness. And then openness, which is intellect, interest in ideas and creativity, you know, you might think the more of that, the better.
But no, that isn't how nature works. You can undo yourself by being open people who are open and have a hard time catalyzing their identity because they're so pretty and they shift shapes constantly. They're interested in everything. It makes it very hard for them to pursue one thing. My observation is that if people are high in negative emotions so they're prone to anxiety, for example, then being open can be a curse.
Because when you expose yourself to something that's unknown, you know, the extroversion and openness can drive you forward as a function of of curiosity and engagement. But the uncertainty is also the uncertainty. You pay a price for physiologically. Because when you face something uncertain, your body, like when you're angry, your body has to prepare for anything and that's expensive and physiologically demanding. And so an open people, they flip things upside down all the time and. That's dangerous, like it isn't like it's not necessary.
Don't get me wrong, it's necessary. This chapter I made allusion to, I said don't casually criticize social institutions or creative achievement. I picked those phrases very carefully. We need social institutions, but they become corrupt. And so we need creative revolution, but it can get out of hand. And so there's this constant war between the strictures of tradition and the transformation of creativity. And you can't say who's right. You can just talk it out. Yeah, but you know what, the psilocybin, you take one dose and have a mystical experience and you're you move from fiftieth percentile openness to eighty fifth percentile with one dose.
It's a major neurological rewiring. It's stunning. It's stunning. And, you know, you could say, well, that I'm sure there are things about that that are good. But Young said, beware of unearned wisdom.
It's a good quote. It is a good quote. You know, you really puzzles me because it's never clear to me how he knew the things he knew. And that's one really good example of that on the openness.
Just to explore this a bit further, you know, it it also seems, again, I'm not a clinician, but but speaking just as a as a as someone at least involved on some level, what the science can do as an open person.
I try oh, there's no doubt about it. Given what you do, your entrepreneurial and you're interested in ideas like your your cardinal personality trait undoubtedly is openness. And, you know, if you can manage it, it's a great trait.
On the one hand, you have disqualifying criteria for becoming a subject in these social science studies, schizophrenia being one of them, or a family history of schizophrenia, which it seems to overlap with some of what you were saying earlier. Right. There are risk factors if are sort of swimming closer to the the bank of the river.
If you're schizophrenic, if you're schizophrenic, you should stay away from amphetamines. It's pretty obvious that the whatever the hallucinogens do isn't the same as schizophrenia. That's people think that you can induce paranoid schizophrenia, normal people, by overdosing the moment on amphetamines. So still, it might not be a good idea if if you have a family history to, you know, to mess around, it seems it seems to possibly accelerate the onset.
Not that the same thing, although these drugs used to be referred to as psycho memetics. But that's since been. Somewhat disproven in terms of neurological correlates, just looking at MRI, fMRI scans and so on. Now, on the other hand, you have acute anxiety in some cases chronic but acute anxiety and say terminal cancer patients, which Hopkins has also is a population Hopkins's worked with. And in those cases, the shift to openness can be life changing the positive.
Well, I don't know.
Just by shift to openness. Exactly. Or if it's the religious aspect of the experience. True? Yeah, absolutely. I mean, if you have ego dissolution, that can do something for fear of death. Oh, yes.
I think I also think that that's phenomenal research. It's unbelievably interesting, you know, and it's certainly the case that I firmly believe that the world is not the way we perceive it. It's deeply it's deeply strange. And I do believe that the hallucinogens reveal that. And I you know, I don't think that attempts to drive them underground have been particularly fruitful. One of the consequences of the war on drugs is now we have like 500 psychoactive chemicals instead of 20 or 30, you know, because chemists keep chasing the laws.
And so making it illegal isn't doesn't look like a good solution. I wouldn't. I wouldn't. That doesn't mean we have a good solution. 100 percent agreed. I mean, if you just look also at blackmarket synthesis of something like MDMA, deforestation and Cambodia or you have chemicals being dumped in Holland, which is a real nexus for production, if you legalize and regulate and tax that, as you would any other industry, then many of those problems cease to be problems.
Not to make it sound too easy, but I agree with you, as I suppose what I'm saying. I have to ask before we go to Viktor Frankl, if you're able to put words to it, in what ways do you think reality is deeply strange? Can you elaborate on that in any way? There's a narrative aspect to it.
There's a religious aspect to it. There's a meaningful aspect to it that we don't understand. We can't understand it scientifically or we haven't been able to. The scientific viewpoint excludes that to some degree. And I think the best evidence for that probably does come from hallucinogenic experience. Now, people have clearly people have a biologically instantiated religious instinct. Now, it's possible that that only speaks of our peculiar biological nature. That it doesn't reflect broader reality as such, but if you go deep enough into the psyche.
What you it becomes increasingly difficult to separate what you discover from reality. Now people can clearly have individual subjective religious experiences. Most scientific phenomena are objective. Many people have to experience the phenomena at the same time. You have these religious experiences that can be induced by hallucinogens, let's say each person has their own particular experience, but everyone has an experience that's similar and we don't know what to do about that category of experience. And then, you know, we think in stories and we see the world through a structure of value.
I think that that has been proven beyond a doubt by neuroscientists and psychologists. And the fact that we see the world through a prism of value seems to indicate that there's something about value that's real. And so that's partly why things are deeply mysterious. I mean, Rick Strassman terrified himself right out of the DMT research, as far as I could tell, because all his subjects came back and said, well, you know, I went somewhere else and saw aliens.
It's like, well, it was a dream. No story wasn't a dream was way more real than any dream. In fact, it was actually more real than life. Well, what do you do with that? What do you do, especially when it's with every subject or almost every subject, it's one and one out of 30. Exactly. No one knows what to do with that. We don't know what to do with that at all. And, yeah, I mean, it's it's beyond comprehension.
It is deeply, deeply strange. You know, what are the images that I paused on?
And one of your lectures online is an older lecture, I believe was a side by side comparison of two drawings, one of and a piece of artwork of the Scandinavian Tree of Life and the Peruvian Amazonian tree. Yeah. And if you want if you don't mind taking a moment just to describe that or I could try to recall it, it was it was really striking. And then you and then you shortly thereafter had a drawing your son had put together and the overlap was really hard to wrap your head around.
And in this.
Right, my son made I have it in my office. He was about six when he made it. It's stunning. On one side, there's a forest full of pine trees and then there's a river running down the middle. And on the other side there's a town. But the town is all mushrooms like like Amanita Muscaria mushrooms. So all the houses have mushroom caps. And so there's an order. There's order on one side and chaos on another. And the river runs between them.
And then out of the river grows a beanstalk and the beanstalk stretches up to heaven. The clouds are there in St. Peter's there by the gates. And it's not like my son had any particular Christian religious education, like he didn't we didn't go to church. And I saw him draw that. And I thought, that's unbelievable. I can't believe you drew that because it's it's a shamanic drawing. It's chaos and order. Those are the two subsets of existence.
Right. At the point they meet out of the river, grows the tree of life, it reaches up to heaven. That and the shaman, they may climb the tree of life when they go to heaven. And, you know, when people who studied the shaman, many of them thought that if the experience was drug induced, that somehow it had been pathologies that wasn't part of the actual tradition. But I think that's completely wrong was that people have been using psychoactive drugs to transcend their consciousness, for God only knows how long.
One of the most interesting hypotheses I ever encountered, I think that was Terence McKenna. He thought that psilocybin, mushrooms and human beings coevolved, so who knows? You know, the stoned hypothesis here is what's furthermore interesting is that we are not the only species. Who seeks altered states to have a little book about animals who seek out psychoactive experiences, flies even. That's why Amanita Muscaria is called What Is It, the fly fly agaric? Because fly like Erica would go.
I didn't know that. Stoned. Yeah, yeah. You know, even flies.
Reindeer even flies. Yeah, it's very strange.
It's very, very strange. It is very safe to say that we do not know what to do with that. We also don't know what to do with things. We don't know what to do with. You know, that's the problem with opening Pandora's box is that if you have your life reasonably well conceptualized and then you have an experience that indicates to you that you just don't know what the hell's going on at all, it's like, well, what do you do then?
Yeah, and in fairness, this is maybe a subset of what you're describing, but a term I was introduced to by Roland was ontological shock.
Yeah. And fewer of those that better. Yeah. For that reason, these are not compounds to be taken casually.
Well, ontological shark produces post-traumatic stress disorder. There's a whole literature on on. They don't call it ontological shock. It's generally termed something like disruption of fundamental axioms. But it's exactly the same idea, you know, when one half of that terror and the other half is or and that's why trips can go bad, because you can you can get the terror side of the ontological shock, which is also why the therapeutic wrapper that is used by, say, Hopkins or by Maps, who is working with the MDMA, assisted psychotherapy is so important because these compounds can be traumatized or traumatized if you or if used in an irresponsible context or even if used responsibly, quite frankly, the risk exists well, because even the safety precautions that are put in place, they can certainly decrease the probability that the trip will be negative.
But that doesn't mean they alleviate the ontological shock. They do it at the moment. So it doesn't go astray during the trip. But there's still the long term Sequoyah I do to consider.
I need to use that word more securely. That is a great word. You mentioned your son was not these are not the exact words you used, but brought up religious. You've also described knowledge of the stories in the Bible as, quote, vital to proper psychological health. And you have a lecture series called The Psychological Significance of the biblical stories so people can dive in there. But for those who have not studied the Bible, is this a study you recommend to everyone?
And if so, why? Well, I don't know if I would recommend anything to everyone. Our culture grew out of the Bible. It's grounded in the Bible, for better or worse. And so if you want to know who you are and why you think the way you think, like you think you know the way you. Thank you. Thank you. Thank you. Don't. Or very rarely, thoughts are greater than you are in some sense, I mean, it's very rare that you don't think that you think something that someone else hasn't thought.
You know, I can't remember who said it might have been Alfred North Whitehead, that everyone is the unconscious proponent of some philosopher. So now thought exists in the hierarchy value, especially in relationship to value. And the more profound the thought, the more it deals with fundamental values. And the fundamental value is one upon which many other values depend. That's the technical definition of a hierarchy. I can give you an example. So, for example, imagine you're in a committed relationship and you're you know, you and your wife have an arrangement to do the dishes and it's her turn and she doesn't do them well.
That's a minor league. Ontological shock because, well, it has implications possibly for her honesty and perhaps not. Maybe she was tired that night. God only knows. But it's a deviation from what's expected. And, you know, generally those things are knitted up pretty quickly. And whether or not your wife does the dishes when she's supposed to once really doesn't destabilize you that much because not much else depends on it. Now, if she did it ten times or something like that, well, then you might start to question her commitment to your agreements and then you might question her honesty and then you might question your relationship.
And, you know, you can go down the rabbit hole pretty quickly. But if your partner has an affair, that tends to be quite a shock because you've. Modeled your plans for behavior and even for perception of the world on the assumption of fidelity, and if that assumption is demolished, then all those plans dissolve and then the uncertainty comes rushing in. And that's very hard on you, Psychophysiological. And so anyways, there's a hierarchy of values, and the deeper you go, the more the values look religious, almost by definition.
In fact, you could say that that's a definition, is that the deepest values are religious. This is something I tried to impress upon Sam Harris. Now, you know, he didn't like the terminology religious, but doesn't to me, it doesn't really matter because you could replace it with OK, deep then, you know, like have it your way. We have a word for the deepest of values, and that's religious, and so what happens when you encounter those values?
Well, you tremble and you might think, well, not me. It's like, well, all that means is that you're protected to a degree you cannot possibly imagine. And one day, maybe not. Maybe you'll be lucky and you'll go through life without being knocked ass over teakettle, so to speak. But perhaps not. You might run into someone malevolent, for example, and then the scales will fall from your eyes. So anyways, the deepest values are religious and our religious document is the Bible in the Bible is an absolute mystery.
So I don't care if you're atheistic or not, I mean, this lecture series was for everyone and lots of lots of people have watched it. Weirdly enough, it packed the theaters that I was lecturing in all the bizarre things. And, you know, it was mostly young men coming to listen to some half baked psychologists talk about religious matters for an hour and a half, the deepest questions or religious questions. And the Bible is the best answer we have.
And if you don't like that, well, fine, do better. Good luck. I mean, there's wisdom in that book that it's unbelievable, the story of Cain and Abel. I have a whole lecture on Cain and Abel. That story is one paragraph long and you can think about that for the rest of your life. You know, it's the first two human beings. Fratricidal murder with a genocidal twist. All packed up into a story, one paragraph long and it's all resentment.
It's like Cain sacrifices are rejected by God. OK, what does that mean? That's easy. You make sacrifices to improve your future, and you do that on the basis of faith, you believe that if you conduct yourself in a certain way, fate is likely to smile upon you, because why else would you make the sacrifices? And sometimes that doesn't happen. You make the sacrifices and the reward isn't forthcoming. And will that make you bitter? Well, in all probability, how bitter.
How about bitter enough to destroy the ideal that's all packed into that story? I don't understand it. I don't understand how that's possible. I do have a hypothesis, you know, that a scientific hypothesis is as the story is transmitted across time, everything that's superfluous gets stripped away because it's not memorable. And then all that happens after thousands of years of playing telephone is that what's absolutely not forgettable is retained. But I don't think that's a comprehensive hypothesis.
It's partially true. And I think the story of Cain and Abel, it's like when it opened itself up to me, it just knocked. I've never recovered from that. I don't think when you think of stories and you use stories and you tell stories very effectively and you talk about, say, Pinocchio, you use biblical stories, you're very engaging, a sort of interpreter and transmitter of stories when you're working on, say, Beyond Order, this new book, how do you think of composing?
Your stories or your messages so that they are not lost, so that they have some durability or transmissibility, mostly when I'm writing, I'm trying to figure something out as the period of time over which I've been writing has lengthened, I'm spending more time communicating the ideas and less time figuring them out. When I wrote my first book, which was Maps of Meaning, pretty much all I was doing was trying to figure something out. It was just an exercise in sustained thought and I worked on it.
Four from nineteen eighty five to nineteen ninety nine, about three hours a day, and I thought about it especially when I was in my 20s all the time, I was thinking about it like 13 hours a day and the ideas were just running through my mind at a rate far higher than I'm capable of now. I was trying to figure something out. I was trying to figure out. I was trying to understand malevolence, I suppose, among other things.
But when I wrote the last two books, I was trying to communicate some of what I thought I had learned. And so but it's still a lot of it's still trying to solve to to answer a question when I lecture, for example, not usually do that without notes. I have a question in mind. It's like, OK, well, in the biblical lectures, for example, the first one is I think it's about two hours long on the first sentence of Genesis.
The question is, well, what does this sentence mean? And so the lecture is an exploration of what it means. And I'm trying to think it through. And at the same time, I'm communicating that process of thinking it through. And that's what I'm doing with my books. And the books are written to me, you know, which is why I think I've gotten away with giving advice. The books aren't really advice or if they are, I'm included in the population of idiots who needs the advice.
So, you know, these are things I haven't in the last chapter is be grateful in spite of your suffering. You know, I've had real struggle with that. So although I know perfectly well that resentment, regardless of the cause, is not productive. It's certainly understandable. Grabbing what you just said and maybe going to a somewhat metal level, I am going to shoehorn in Victor Frankl because I don't want to leave that loose end for for listeners.
Frankel talks about the desire to finish his book is one of the sources of meaning that got him through the concentration camps. Did your book and I don't know the timeline for having worked on it, serve a similar purpose over the last eighteen to twenty four months?
Absolutely. Absolutely. It was life raft. I was I was devastated when I finished it, which is common experience, you know, people. And it speaks to the nature of human motivation. We often say, well, once I get to point B. That's where you're headed, everything will be OK. It's like, no, that's not the case at all. Is that now you need a new point B, so and that was really, you know, because I don't work at the university anymore and I don't have my clinical practice anymore.
And so those are losses of structure for me. And now I have the book to anchor myself while I was so ill and it was invaluable and still is for that matter. I want to ask you about the title Beyond Order, but before I get to that, I'm just planting the seed.
I'd love to ask you this is a question that a friend of mine, several friends of mine wanted me to ask some version of. And I would like to hear your answer. And that is, how would you recommend someone think about meaning or constructing or finding meaning if they have reached the pinnacle of competence or a high level of competence in a certain area? I have a friend. I won't name them because I don't know if he would like this public.
But I asked him some version of this and he said, well, at some point you have to either find God or have kids and having kids is here. So I had kids. Yeah, well, that's still what we discussed earlier. It's like there's many domains in which to obtain competence. You can find a new domain. But kids for sure, that's like, look, life is quite straightforward in some ways. Find a partner and stick with them.
You know, that's hard. Try to make yourself into better people if you can. It's a challenge. Have kids, have grandkids. Thank God I have grandkids. Thank God I have kids.
They're of unquestionable virtue. And so then if you're lucky, you have other projects and you're healthy enough to to undertake them with regards to how people should search for meaning? Well, it's the first thing I do. Like I said with my clients as I do a scan of their life and we have you mentioned it at the beginning when you introduced me. I have a program myself answering at self answering dotcom that helps people with this. It helps you write an autobiography, sort of figures out who you are.
It helps you assess your personality traits, positive and negative, and then it helps you make a plan for the future. And that's that people have found that useful. Why beyond order? What is the genesis of that title? How did you arrive at that title? Well, the first book, as far as I can tell, in the world of value, so let's think about value for a minute. If you move towards something, you value it, otherwise you would move towards it.
There's an old joke about the chicken is why did the chicken cross the road announcing that is? Well, he thought the other side was better. Well, that's that's the case. You know, then we need a gradient of value to organize our action. And you have to prioritize because you can't do everything at once, and so you do the thing that's most important right now, now, and that means you're in a world of importance and that's a value that that's a value world.
And the value world, as far as I can tell, has two broad components the Dallas talked about. It is yin and yang, and broadly speaking, it's order and chaos. And order tends to be represented with masculine symbols and chaos tends to be represented with feminine symbols. That doesn't mean order is male and chaos is female. And, you know, I've been pilloried for this, even though it's hardly my proposition. But the idea of the patriarchy, it's it's a use of masculine symbolism to represent order.
You're in order when what you want to happen happens when you act. And so that's reassuring because not only do you get what you want, but the fact that you get what you want indicates that your theory about how to get what you want is true. And every time you fail, you don't get what you want, but you also undermine the validity of the theory that you're using to organize your perceptions and your actions. That's partly why people don't like to fail, because you don't know how far back that can echo, how far down your hierarchy of presuppositions that can echo if you're clinically depressed.
Every minor failure means you're worthless human being. And you never know when a failure is going to demonstrate that you know what it can. In any case, there is chaos and order there, the two great domains. And you have to contend with chaos because too much of it overwhelms you. You drown in it. It's the flood. And that happens when your life gets beyond you and you're somewhere where no matter what you do, nothing you want happened, it's a domain of terror and pain.
Now, it's also a domain of unlimited possibility because outside of what you know is everything you don't know. And there's untold riches to be gathered from the domain of everything you don't know. But that doesn't mean it still needs to be managed. It's dangerous. Now, the domain of order is the same way. It's like if order becomes too extreme, then everything becomes cramped, it becomes totalitarian, and then that starts to pathology. It's that's the dying king.
The king who's dying for lack of the water of life is the old tyrant who can no longer see beyond his own presuppositions. And so my first book concentrated more on pathologies of chaos and and the second book, more on pathologies of order. And they're they're a match set in that regard in so far as I was successful at doing that and, you know, the liberal types. They are very sensitive to pathologies of order and the conservative types are very sensitive to pathologies of chaos, but they're both right.
It's just there's no final solution to that problem. You're stuck with it, it's an existential it's an eternal existential concern. That's why mythological language is standard across people, is no matter who you are, no matter where you live, you always have to deal with the fact that some things escape your competence. And no matter where you are, no matter who you are, you have to adapt to the fact of the existence of a value structure that's shared across a social group.
It's the fundamental. So those are fundamental constituent elements of human experience and we have symbols for them. Can we all understand the symbols, so, for example, in Pinocchio, this is I'm not going to go into this because it's too complicated, but no one box out a puppet going to the bottom of the ocean and being swallowed by a whale. Why? It makes no sense, there's nothing about that that makes sense. Right, it's not it's obviously not an empirical description of the objective world, but it's so clearly real that a four year old can follow it.
It's a mystery. You know, the whale breathes fire in Pinocchio. It's a dragon. Why why is that while we face dragons forever? That's what a human being is a. It's a creature that faces the dragon, the dragon can burn you to a crisp, but it has it has what you need. That's the world. It'll burn you up, but it has what you need, and so then the question is, how do you stop from getting burned up and get what you need?
And the answer to that is that you mold yourself into the hero. And that's a religious story, and you would say, well, is it true? And the answer to that is it depends on what you mean by true. And, you know, that's a weasel answer in some ways, but it's not it's because it's such a deep question that it can't be put forth without discussing the definition of true. So which is a deeper question about what is true.
I would say that part of the cultural war. Is a criticism of the motif of the hero that's Derrida's fellow egocentrism, Western culture, his fellow egocentric, I would say human cultures, fellow goes fellow egocentric. I think Derrida was wrong about that. It's human culture. It's man, so to speak, against nature, although sometimes it's man against culture and sometimes it's man against man, it's man against nature. And we triumph as the hero. And maybe that story isn't true or isn't correct, but that's us.
And if it isn't correct, well, then we're evolutionary abortion because that's who we are. And I would say, well, before you throw it aside, maybe you should try it. You don't have a better option anyways. What does it mean to try it? Mostly, I would say it means it means two things. It means to practice love, and that means assume that things are valuable and act according to that assumption. And that requires truth, which is don't say what you know to be untrue.
And you know, when I tried to unpack the first sentence of Genesis in the context of the broader biblical narrative. What appears to be happening is that there's a proposition that God is guided by love and uses truth to create, it's something like that. And maybe love is something like the wish that all being would flourish. There isn't a better story than that. What effect do you hope your. New book to have. And that's that might seem like a lazy question, but I'm going to keep it broad, I just be interested to hear.
Your thoughts, but what would what would be success, a successful effect? For this book, looking back 12 months from now, twenty four months from now, it would be lovely if it had the same effect on people as the last book appeared to have. You know, I mean, it's comforting to me to read through my YouTube comments. Oddly enough, because that isn't generally a place people would go for comfort, you know, untold numbers of people.
Have said to me in person, but. Publicly and in that way that they've put their lives together, at least in some ways and. He talked about Victor Frankl. You know, when I wrote maps of meaning, I said, well, I was interested in malevolence, I was deeply affected by the accounts I'd read of what happened in the Second World War and in Germany and what happened in Soviet Union and in China, these horror shows. That characterized the 20th century constrained malevolence.
And so if you study malevolence, you start to understand what the opposite of that is, the opposite of malevolence is something like the hero's journey, you know, and it's easy to be cynical about that. But it's not that easy, because if you're cynical about that, then you undermine your own life and everyone knows this. This is the other thing that's so interesting. Everyone knows this. You never teach someone you love to lie. You're always appalled.
If you have a son or daughter, you're always appalled if they don't tell the truth. You know, in the deepest part of your heart, that if you don't tell the truth, the world falls apart, and that's actually true. You know, I talked about unearned wisdom. It's no trivial matter. To understand that, you know, Dostoyevsky said everyone is responsible for everything that happens to them and everything that happens to everyone else as well. And, you know, that's an insane statement.
And he was a very extreme person. But it's also true, and I think that's part of what people get a glimpse of when they have a. Hallucinogenic induced religious experience, it's like this is a lot more resting on you than you think. And you know that you don't wake up in the morning berating yourself for telling the truth. You wake up at 4:00 in the morning berating yourself for violating your conscience. You know, when classically and in at least in some strains of Christian thinking, conscience is associated with Christ or with the Holy Spirit.
It's that it's the voice of God within. I'm aware of all the criticisms of ideas like that. But, you know, it's pretty it's really something that you can't control your conscience. So what is it exactly? It's not you. You're responsible to it, it holds you accountable. It transcends you. So what is it? Well, if you think it's nothing more violated for a while and see what happens. So, you know, I hope what I wrote in Beyond Order.
Is true. You know, and if it's true, it should do some good. Because what's true does good. At least that's the hope. Jordan, A. I think we're running up on time, I be respectful of your schedule. I have. Sincerely enjoyed this conversation. I'm glad you exist. I'm glad you're right. I'm very excited for you and your readers with respect to Beyond Order Twelve More Rules for Life, and I encourage people to check it out.
Is there anything that you would like to add in terms of closing remarks or a question to my audience, a request of my audience, anything that you would like to say? My book is coming out on March 2nd, and I've been thinking about what to do about that. And I think the most appropriate thing to do is to thank people, the people who've watched my lectures and listen to them and who have bought tickets to my lectures and who've bought and read my book.
My family has received an unbelievable outpouring of support. It saved my life. So appreciate it. Thank you so much, Jordan. And thank you to you, too. I appreciate the conversation. And onward and upward.
Hey, guys, this is Tim again. Just a few more things before you take off. Number one, this is five Bullett Friday. Do you want to get a short email from me? And would you enjoy getting a short email from me every Friday that provides a little morsel of fun before the weekend and five? Black Friday is a very short email where I share the coolest things I've found or that I've been pondering over the week that could include favorite new albums that I've discovered.
It could include gizmos and gadgets and all sorts of weird shit that I've somehow dug up into the world of the esoteric as I do. It could include favorite articles that I have read and that I've shared with my close friends, for instance. And it's very short. It's just a little tiny bite of goodness before you head off for the weekend. So if you want to receive that, check it out. Just go to four hour work week dotcom.
That's four hour work week dot com all spelled out. And just drop in your email and you will get the very next one. And if you sign up, I hope you enjoyed this podcast episode is brought to you by Helix Sleep. Sleep is super important to me. In the last few years I've come to conclude it is the end all be all that, all good things, good mood, good performance, good everything seemed to stem from good sleep.
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