Stealing Fire: How Silicon Valley, the Navy SEALs, and Maverick Scientists Are Revolutionizing the Way We Live and Work

by Steven Kotler

In more contemporary terms, the Eleusinian Mysteries were an elaborate nine-day ritual designed to strip away standard frames of reference, profoundly alter consciousness, and unlock a heightened level of insight. Specifically, the mysteries combined a number of state-changing techniques—fasting, singing, dancing, drumming, costumes, dramatic storytelling, physical exhaustion, and kykeon (the substance Alcibiades stole for his party)—to induce a cathartic experience of death, rebirth, and “divine inspiration.”

“The alternative is unconsciousness,1 the default setting, the rat race, the constant gnawing sense of having had, and lost, some infinite thing.” —David Foster Wallace

Plato described ecstasis as an altered state where our normal waking consciousness vanishes completely, replaced by an intense euphoria and a powerful connection to a greater intelligence.

the ability to shut off the self and merge with the team is an exceptional and peculiar talent.

The conscious mind is a potent tool, but it’s slow, and can manage only a small amount of information at once. The subconscious, meanwhile, is far more efficient. It can process more data in much shorter time frames. In ecstasis, the conscious mind takes a break, and the subconscious takes over.

When we say ecstasis we’re talking about a very specific range of nonordinary states of consciousness (NOSC)21—what Johns Hopkins psychiatrist Stanislav Grof defined as those experiences “characterized by dramatic perceptual changes, intense and often unusual emotions, profound alterations in the thought processes and behavior, [brought about] by a variety of psychosomatic manifestations, rang[ing] from profound terror to ecstatic rapture . . . There exist many different forms of NOSC; they can be induced by a variety of different techniques or occur spontaneously, in the middle of everyday life.” Out of this broader inventory, we focused on three specific categories. First, flow states, those “in-the-zone” moments including group flow, or what the SEALs experienced during the capture of Al-Wazu, and the Googlers harnessed in the desert. Second, contemplative and mystical states, where techniques like chanting, dance, meditation, sexuality, and, most recently, wearable technologies are used to shut off the self. Finally, psychedelic states, where the recent resurgence in sanctioned research is leading to some of the more intriguing pharmacological findings in several decades. Taken together, these three categories define our territory of ecstasis.

At the same time, brainwaves slow from agitated beta to daydreamy alpha and deeper theta. Neurochemically, stress chemicals like norepinephrine and cortisol are replaced by performance-enhancing, pleasure-producing compounds such as dopamine, endorphins, anandamide, serotonin, and oxytocin.

By using the tanks to eliminate all distraction, entrain specific brainwaves, and regulate heart rate frequency, the SEALs are able to cut the time it takes to learn a foreign language from six months to six weeks.

“A Buddhist monk experiencing satori while meditating in a cave, or a nuclear physicist having a breakthrough insight in the lab, or a fire spinner at Burning Man,” he says, “look like different experiences from the outside, but they feel similar from the inside. It’s a shared commonality, a bond linking all of us together. The ecstatic is a language without words that we all speak.”

Selflessness, Timelessness, Effortlessness, and Richness, or STER for short.

But all of this ingenuity came at a cost. No one built an off switch for the potent self-awareness that made it all possible. “[T]he self “is not an unmitigated blessing,”6 writes Duke University psychologist Mark Leary in his aptly titled book, The Curse of the Self. “It is single-handedly responsible for many, if not most of the problems that human beings face as individuals and as a species . . . [and] conjures up a great deal of personal suffering in the form of depression, anxiety, anger, jealousy, and other negative emotions.” When you think about the billion-dollar industries that underpin the Altered States Economy, isn’t this what they’re built for? To shut off the self. To give us a few moments of relief from the voice in our heads.

This was Silva’s monologue too, but he stumbled onto a curious fact—altered states can silence the nag. They act as an off switch. In these states, we’re no longer trapped by our neurotic selves because the prefrontal cortex, the very part of the brain generating that self, is no longer open for business.

Without all the badgering, we get a real sense of peace. “This peacefulness may result from the fact,” continues Leary, that “without self-talk to stir up negative emotions, the mystical experience is free of tension.” And with tension out of the way, we often discover a better version of ourselves, more confident and clear.

with zippers. Psychologist Robert Kegan,8 chair of adult development at Harvard, has a term for unzipping those costumes. He calls it “the subject-object shift” and argues that it’s the single most important move we can make to accelerate personal growth. For Kegan, our subjective selves are, quite simply, who we think we are. On the other hand, the “objects” are things we can look at, name, and talk about with some degree of objective distance. And when we can move from being subject to our identity to having some objective distance from it, we gain flexibility in how we respond to life and its challenges.

This means that the self is more about movement through different forms of consciousness than about defending and identifying with any one form.”

By stepping outside ourselves, we gain perspective. We become objectively aware of our costumes rather than subjectively fused with them. We realize we can take them off, discard those that are worn out or no longer fit, and even create new ones. That’s the paradox of selflessness—by periodically losing our minds we stand a better chance of finding ourselves.

Without the ability to separate past from present from future, we’re plunged into an elongated present, what researchers describe as “the deep now.” Energy normally used for temporal processing gets reallocated for focus and attention. We take in more data per second, and process it more quickly. When we’re processing more information faster, the moment seems to last longer—which explains why the “now” often elongates in altered states.

And when we do slow life down, we find the present is the only place in the timescape we get reliable data anyway. Our memories of the past are unstable and constantly subject to revision—like a picture-book honeymoon overwritten by a bitter divorce. “[M]emory distortions are basic14 and widespread in humans,” acknowledges cognitive psychologist Elizabeth Loftus, “and it may be unlikely that anyone is immune.” The past is less an archived library of what really happened, and more a fluid director’s commentary we’re constantly updating.

What looks inevitable in hindsight is often invisible with foresight.

“That was another thing I noticed,” says Silva, “when I go off on a tangent and the ideas start to flow, there’s no room for anything else. Definitely not for time. People who see my videos often ask how I can find all those connections between ideas. But the reason I can find them is simple: without time in the picture, I have all the time I need.”

One in three Americans, for example, is obese15 or morbidly obese, even though we have access to better nutrition at lower cost than at any time in history.

And when a Harvard Medical School study confronted patients17 with lifestyle-related diseases that would kill them if they didn’t alter their behavior (type 2 diabetes, smoking, atherosclerosis, etc.), 87 percent couldn’t avoid this sentence. Turns out, we’d rather die than change.

But just as the selflessness of an altered state can quiet our inner critic, and the timelessness lets us pause our hectic lives, a sense of effortlessness can propel us past the limits of our normal motivation.

In non-ordinary states, the information we receive can be so novel and intense that it feels like it’s coming from a source outside ourselves. But, by breaking down what’s going on in the brain, we start to see that what feels supernatural might just be super-natural: beyond our normal experience, for sure, but not beyond our actual capabilities.

And revealed is the right word. Conscious processing can only handle about 12033 bits of information at once. This isn’t much. Listening to another person speak can take almost 60 bits. If two people are talking, that’s it. We’ve maxed out our bandwidth. But if we remember that our unconscious processing can handle billions of bits at once, we don’t need to search outside ourselves to find a credible source for all that miraculous insight. We have terabytes of information available to us; we just can’t tap into it in our normal state.

First, creativity is essential for solving complex problems—the kinds we often face in a fast-paced world. Second, we have very little success training people to be more creative. And there’s a pretty simple explanation for this failure: we’re trying to train a skill, but what we really need to be training is a state of mind.

Wicked problems are those without easy answers—where our rational, binary logic breaks down and our normal tools fail us. But the information richness of a nonordinary state affords us perspective and allows us to make connections where none may have existed before. And it doesn’t seem to matter which technique we deploy: mindfulness training, technological stimulation or pharmacological priming, the end results are substantial. Consider the gains: a 200 percent boost in creativity, a 490 percent boost in learning, a 500 percent boost in productivity.

The Pale of the Body is ascetic to its core: no pain, no gain. Altered states that arise within ourselves, via internal catalysts like prayer and meditation, are considered stable, reliable, and earned. If the goal is genuine transformation, then nothing as fleeting or pleasant as a flow state or psychedelic session can substitute for decades of prayer and meditation. “The ultimate wisdom of enlightenment,”11 author Sam Harris emphasized in his recent bestseller Waking Up, “whatever it is, cannot be a matter of having fleeting experiences. . . . Peak experiences are fine, but real freedom must be coincident with normal waking life.” In other words, insights gleaned from within the skin-bag are valid and true, while those glimpsed outside the skin-bag are not to be trusted. Experiences that require external catalysts, such as psychedelics and smart drugs, are volatile, unreliable, and, ultimately, too easy.

And that’s putting it mildly. Consider this Abbott and Costello–like “Who’s on first” exchange21 between Nutt and the home secretary: Home Secretary: You can’t compare harms from an illegal activity with a legal one. Nutt: Why not? Home Secretary: Because one’s illegal. Nutt: Why is it illegal? Home Secretary: Because it’s harmful. Nutt: Don’t we need to compare harms to determine if it should be illegal? Home Secretary: You can’t compare harms from an illegal activity with a legal one.

In very simple terms, the states of consciousness we prefer are those that reinforce established cultural values. We enshrine these states socially, economically, and legally. That is, we have state-sanctioned states of consciousness. Altered states that subvert these values are persecuted, while the people who enjoy them are marginalized.

Or consider three substances that sit squarely inside the state’s pale: caffeine, nicotine, and alcohol. The coffee break, smoke break, and happy hour are the most culturally enshrined drug rituals of the modern era, even though two of the three are top-ten offenders in Nutt’s rankings. There’s hardly a single workplace in the Western world that doesn’t, at least informally, support this triad. And for good reason. An optimally tuned market economy needs alert employees who work as hard as possible for as long as possible. So dedicated time-outs for stimulant consumption (that is, the coffee break and, these days, the e-cigarette break) are institutionally sanctioned and socially reinforced. Which is where the cocktails come in. Without the soothing effects of alcohol, the cigarettes-and-coffee workforce would become jittery wrecks within a fortnight. Add in some booze from time to time and you’ve got a finely tuned cycle of stimulation-focus-decompression that dovetails with broader economic goals. “In the competitive environment of the firm,” explains Intel researcher and author Melissa Gregg in the Atlantic,25 “it is little wonder that workers resort to performance-enhancing drugs. . . . When so many jobs require social networking to maintain employability, these mood enhancers are a natural complement to the work day after 5 p.m. In an always-on world, professional credibility involves a judicious mix of just the right amount of uppers and downers to remain charming.” ...

Which brings us to the final reason the Stealing Fire revolution has remained hidden from view: nearly every time we light out into this terrain, somebody gets lost. By definition, ecstasis makes for tricky navigation. The term means out of our heads and “out” isn’t always pleasant. These states can be destabilizing. It’s why psychologists use terms like “ego death” to describe the experiences. “[It’s] a sense of total annihilation,”29 writes psychiatrist Stanislav Grof in his book The Adventure of Self-Discovery. “This experience of ego-death seems to entail an instant merciless destruction of all previous reference points in the life of an individual.” In short, Alice didn’t wander into Wonderland—she fell down the rabbit hole.

And it’s not just the unscrupulousness of leaders; it’s the power of the tools they wield. During ecstasis, our sense of being an individual “I” gets replaced by the feeling of being a collective “we.” And this doesn’t just happen in small groups like the SEALs on night ops or Googlers at a desert festival. It’s also the feeling that arises at large political rallies, rock concerts, and sporting events. It’s one of the reasons people go on spiritual pilgrimages, and why evangelical megachurches are booming (with more than six million attendees every Sunday).30 Bring a large group of people together, deploy a suite of mind-melding technologies, and suddenly everyone’s consciousness is doing the wave.

But it’s a double-edged sword. When we lose ourselves and merge with the group, we are in danger of losing too much of ourselves. Our cherished rational individualism risks being overrun by the power of irrational collectivism.

As Nietzsche said: “madness is rare in individuals—but in groups, political parties, nations and eras, it’s the rule.” And in ecstatic groups, it’s practically unavoidable.

So why have we missed a revolution in human possibility? Because altered states have a distinctly checkered history of altering (nation) states. Because pipers, cults, and commies scare the pants off us. Because the drive to get out of our heads has ended in tragedy as often as ecstasy. Because the pale protects us as much as it confines us. Because no one wants to end up like the children of Hamelin, lured beyond the safety of the town walls, never to be heard from again.

“No one dances sober, unless he is insane.” —Cicero

Advances in psychology have given us a better sense of our own development and, with it, the space to move beyond socially defined identity. Stepping outside the monkey suits of our waking selves no longer means risking ridicule or madness. Higher stages of personal development have been demystified. We now have the data-driven models needed to navigate this formerly obscure terrain and clearer frameworks to make sense of the journey.

Price’s realization—the idea that we sometimes have to “break down to breakthrough”—quickly became a mainstay of the human potential movement. It’s one of the reasons we can now view Tolles’s park bench madness as a spiritual initiation rather than as a psychological meltdown.

As Buddhist scholar Alan Watts put it, ‘Western scientists have an underlying assumption that normal is absolutely as good as it gets and that the exceptional is only for saints, that it is something that cannot be cultivated.’”

But many of the same interventions that can help us get our heads above water can just as effectively be devoted to raising our heads above the clouds. If we’re interested in untapped levels of performance improvement and lasting emotional change, peak states of consciousness may provide the quickest path between two points: a shortcut from A to E(cstasis).

Treatment is not just fixing what is broken, it is nurturing what is best within ourselves.”

Boston College’s Bill Torbert found that those at the top of the developmental pyramid36 not only were more ethical and empathetic; they performed better in the workplace as well. In a survey of nearly five hundred managers in different industries, he found that 80 percent of those who scored in the upper two stages of development held senior management roles despite only making up 10 percent of the broader population. The most developed leaders, as Torbert noted in the Harvard Business Review, “succeeded in generating one or more organizational transformations over a four-year period, [and] their companies’ profitability, market share, and reputation all improved.” Consciousness, it turns out, goes straight to the bottom line.

In short, altered states can lead to altered traits.

And we now know why. Our facial expressions are hardwired5 into our emotions: we can’t have one without the other.

But the bigger point is that these studies reflect a sea change in how we think about thinking. They move us from “disembodied cognition,” the idea that our thinking happens only in the three pounds of gray matter tucked between our ears, to “embodied cognition,” where we see thinking for what it really is: an integrated, whole-system experience. “The body, the gut, the senses,6 the immune system, the lymphatic system,” explained embodied cognition expert and University of Winchester emeritus professor Guy Claxton to New York magazine, “are so instantaneously and complicatedly interacting that you can’t draw a line across the neck and say ‘above this line it’s smart and below the line it’s menial.’”

In fact, we’re not smart and we have bodies—we’re smart because we have bodies.7 The heart has about 40,000 neurons that play a central role in shaping emotion, perception, and decision making. The stomach and intestines complete this network, containing more than 500 million nerve cells, 100 million neurons, 30 different neurotransmitters, and 90 percent of the body’s supply of serotonin (one of the major neurochemicals responsible for mood and well-being). This “second brain,” as scientists have dubbed it, lends some empirical support to the persistent notion of gut instinct.

And these whole-body perceptions can be easily influenced. If someone gives you a cup of icy cold water8 to hold, then introduces you to a stranger, as researchers at Yale did, you’ll treat this newcomer with suspicion and rate them as colder and more distant on personality scales. But if they give you a cup of hot coffee and make the same introduction, trust comes more easily. The act of feeling physi...

So what does any of this have to do with ecstasis? For those interested in shifting states, knowing that the body can drive the mind gives us a whole new set of knobs and levers with which to play. Einstein’s quote “you cannot solve a problem at the level at which it was created” is invariably used to encourage higher, more expansive solutions. But the opposite is equally true. Sometimes, lower, more basic solutions can have just as big an impact.

Transformational leaders not only regulated their own nervous systems better than most; they also regulated other people’s.