Quotes from Robert Wright

various people had long had the feeling that gain through pain was nature's way

Zen is for poets, Tibetan is for artists, and Vipassana is for psychologists.

realizing you're not king can be the first step toward getting some real power.

Men seem loath to concede the superiority of another human being, even in such trivial realms as municipal geography. The reason, perhaps, is that during human evolution males who too readily sought reconciliation after a fight, or otherwise needlessly submitted to others, saw their status drop, and with it their inclusive fitness.

So form—the stuff the human body is made of—isn't really under our control. Therefore, says the Buddha, it must be the case that "form is not-self." We are not our bodies.

we deceive ourselves in order to deceive others better. This hypothesis was tossed out during the mid-1970s by both Richard Alexander and Robert Trivers.

free will is an illusion, brought to us by evolution. All the things we are commonly blamed or praised for—ranging from murder to theft to Darwin's eminently Victorian politeness—are the result not of choices made by some immaterial "I" but of physical necessity. "This view should teach one profound humility, one deserves no credit for anything," Darwin wrote in his notes. "[N]or ought one to blame others.

This is something that can happen again and again via meditation: accepting, even embracing, an unpleasant feeling can give you a critical distance from it that winds up diminishing the unpleasantness.

This question goes way beyond my own little episodes of transcending overcaffeination and melancholy. It applies, in principle, to all negative feelings: fears, anxieties, loathing, self-loathing, and more. Imagine if our negative feelings, or at least lots of them, turned out to be illusions, and we could dispel them by just contemplating them from a particular vantage point.

Natural selection is an inanimate process, devoid of consciousness, yet is a tireless refiner, an ingenious craftsman.

I]f it be any part of religion to believe that man was made by a good Being, it is more consistent with that faith to believe, that this Being gave all human faculties that they might be cultivated and unfolded, not rooted out and consumed, and that he takes delight in every nearer approach made by his creatures to the ideal conception embodied in them, every increase in any of their capabilities of comprehension, of action, or of enjoyment.

Certainly the prefrontal cortex is an important thing; I'm as proud of mine as the next guy.

happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being ruled by them.

the best liar is he who makes the smallest amount of lying go the longest way.

too with the case of the snoring yogi in the previous chapter. As long as I identified with my dislike of him, I was obeying natural selection's instructions to consider myself special (certainly more special than a guy who wants to catch up on his sleep when I'm trying to meditate!).

the problems that meditation can help you overcome often make it hard to meditate in the first place.

They will, on the one hand, have sex with just about anything that moves, given an easy chance, like males in a low-MPI species. On the other hand, when it comes to finding a female for a long-term joint venture, discretion makes sense; males can undertake only so many ventures over a lifetime, so the genes that the partner brings to the project—genes for robustness, brains, whatever—are worth scrutinizing. The

Underlying it all is the happiness delusion. As the Buddha emphasized, our ongoing attempts to feel better tend to involve an overestimation of how long "better" is going to last. What's more, when "better" ends, it can be followed by "worse"—an unsettled feeling, a thirst for more. Long before psychologists were describing the hedonic treadmill, the Buddha saw it.

There's no doubt that meditation training has allowed some people to become essentially indifferent to what otherwise would have been unbearable pain.

Our entire notion of good and bad, our whole landscape of feelings—fear, lust, love, and the many other feelings, salient and subtle, that inform our everyday thoughts and perceptions—are products of the particular evolutionary history of our species.

The Chukchee, a people indigenous to Siberia, had their own special way of dealing with unruly winds. A Chukchee man would chant, "Western Wind, look here! Look down on my buttocks. We are going to give you some fat. Cease blowing!" The nineteenth-century European visitor who reported this ritual described it as follows: "The man pronouncing the incantation lets his breeches fall down, and bucks leeward, exposing his bare buttocks to the wind. At every word he claps his hands.

When monogamy is found in subsistence-level cultures, Alexander calls it "ecologically imposed." When it appears in more affluent, more stratified cultures, he calls it "socially imposed."3 The question is why society imposed it.

The distinction was nicely drawn by a study in which both men and women were asked about the minimal level of intelligence they would accept in a person they were "dating." The average response, for both male and female, was: average intelligence. They were also asked how smart a person would have to be before they would consent to sexual relations. The women said: Oh, in that case, markedly above average. The men said: Oh, in that case, markedly below average.

In which case, he was basically saying: 'Look, if there is part of you that isn't under your control and therefore makes you suffer, then do yourself a favor and quit identifying with it.