Dr. Dave Vago

is how best can we combine the meditative and cognitive behavioral practices with psychedelics in clinical context to help improve outcomes. So self-transcendence, again, becomes a critical piece to how health and well-being are experienced in everyday life settings for people.

It's no longer this esoteric kind of experience you might have on a meditation retreat on the top of a mountain in Nepal, but it can be just going outside and looking at the sunset.

It's no longer this esoteric kind of experience you might have on a meditation retreat on the top of a mountain in Nepal, but it can be just going outside and looking at the sunset.

It's no longer this esoteric kind of experience you might have on a meditation retreat on the top of a mountain in Nepal, but it can be just going outside and looking at the sunset.

Sure. The way I described this model, and now I've actually added another final piece to that, which is self-integration. So if you think about a conventional self, right, we can think about I, me, and mine. Those are three ways to describe our conventional sense of self that arises from identifying with one's thoughts, emotions, and possessions.

Sure. The way I described this model, and now I've actually added another final piece to that, which is self-integration. So if you think about a conventional self, right, we can think about I, me, and mine. Those are three ways to describe our conventional sense of self that arises from identifying with one's thoughts, emotions, and possessions.

Sure. The way I described this model, and now I've actually added another final piece to that, which is self-integration. So if you think about a conventional self, right, we can think about I, me, and mine. Those are three ways to describe our conventional sense of self that arises from identifying with one's thoughts, emotions, and possessions.

And this is foundational in the way we experience self-identity as separate from others and the world at large. We have our self and You have yourself and I, me, mine can be thought of in this sort of metaphoric way as a house. So the house can represent the I. It's the agentic feeling I am. It's the structure, the foundation. It's primary sort of identification points, what you can identify with.

And this is foundational in the way we experience self-identity as separate from others and the world at large. We have our self and You have yourself and I, me, mine can be thought of in this sort of metaphoric way as a house. So the house can represent the I. It's the agentic feeling I am. It's the structure, the foundation. It's primary sort of identification points, what you can identify with.

And this is foundational in the way we experience self-identity as separate from others and the world at large. We have our self and You have yourself and I, me, mine can be thought of in this sort of metaphoric way as a house. So the house can represent the I. It's the agentic feeling I am. It's the structure, the foundation. It's primary sort of identification points, what you can identify with.

That's who I am. It's my house. And each room in the house represents the me. There are various roles and attributes that we identify with. You may be a father, you may be a play sports, so you're an athlete. And each one of those sort of attributes or selves are like different rooms, a kitchen, a bedroom study. We all have different roles or personas and they all fill these different rooms.

That's who I am. It's my house. And each room in the house represents the me. There are various roles and attributes that we identify with. You may be a father, you may be a play sports, so you're an athlete. And each one of those sort of attributes or selves are like different rooms, a kitchen, a bedroom study. We all have different roles or personas and they all fill these different rooms.

That's who I am. It's my house. And each room in the house represents the me. There are various roles and attributes that we identify with. You may be a father, you may be a play sports, so you're an athlete. And each one of those sort of attributes or selves are like different rooms, a kitchen, a bedroom study. We all have different roles or personas and they all fill these different rooms.

The mine is the stuff we put in the house. It encompasses all of our possessions that belong to us, material objects. It could be our car. It could be intangible possessions. It could be like beliefs or memories even. That's the mine, the stuff we put in the house or in the rooms. And so

The mine is the stuff we put in the house. It encompasses all of our possessions that belong to us, material objects. It could be our car. It could be intangible possessions. It could be like beliefs or memories even. That's the mine, the stuff we put in the house or in the rooms. And so

The mine is the stuff we put in the house. It encompasses all of our possessions that belong to us, material objects. It could be our car. It could be intangible possessions. It could be like beliefs or memories even. That's the mine, the stuff we put in the house or in the rooms. And so

That from the Buddhist perspective, this, I mean, mind complex, um, is problematic because it leads to attachment. We cling to the positive experiences. We fear the negative ones becomes this rollercoaster of emotions. It gives rise to the dualities, the separation of self and other of mine and yours good and bad. It's impermanent, as we know, everything in our reality is impermanent.

That from the Buddhist perspective, this, I mean, mind complex, um, is problematic because it leads to attachment. We cling to the positive experiences. We fear the negative ones becomes this rollercoaster of emotions. It gives rise to the dualities, the separation of self and other of mine and yours good and bad. It's impermanent, as we know, everything in our reality is impermanent.

That from the Buddhist perspective, this, I mean, mind complex, um, is problematic because it leads to attachment. We cling to the positive experiences. We fear the negative ones becomes this rollercoaster of emotions. It gives rise to the dualities, the separation of self and other of mine and yours good and bad. It's impermanent, as we know, everything in our reality is impermanent.

And so we cling to those things and it causes suffering. Self-awareness allows us to step outside the house and just we're not just one room or another room. We have this composite, right, that the ourself is comprised of this entire house. And that's insight into our true nature of what's expansive or interconnected more than we realize on an everyday basis.