for - example - individual's evolutionary learning journey - new self revisiting old self and gaining new insight - universal compassion of Buddhism and the individual / collective gestalt - adjacency - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER

adjacency - between - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER - adjacency relationship - When I heard John Churchill explain the second turning, - the Mahayana approach, - I was already familiar with it from my many decades of Buddhist teaching but with - those teachings in the rear view mirror of my life and - developing an open source, non-denominational spirituality (Deep Humanity) - Hearing these old teachings again, mixed with the new ideas of the individual / collective gestalt - This becomes an example of Indyweb idea of recording our individual evolutionary learning journey and - the present self meeting the old self - When this happens, new adjacencies can often surface - In this case, due to my own situatedness in life, the universal compassion of the bodhisattva can be articulated from a Deep Humanity perspective: - The Freudian, Klinian, Winnicott and Becker perspective of the individual as being constructed out of the early childhood social interactions with the mOTHER, - a Deep Humanity re-interpretation of "mother" to "mOTHER" to mean "the Most significant OTHER" of the newly born neonate. - A deep realization that OUR OWN SELF IDENTITY WAS CONSTRUCTED out of a SOCIAL RELATIONSHIP with mOTHER demonstrates our intertwingled individual/collective and self/other - The Deep Humanity "Common Human Denominators" (CHD) are a way to deeply APPRECIATE those qualities human beings have in common with each other - Later on, Churchill talks about how the sacred is lost in western modernity - A first step in that direction is treating other humans as sacred, then after that, to treat ALL life as sacred - Using tools like the CHD help us to find fundamental similarities while divisive differences might be polarizing and driving us apart - A universal compassion is only possible if we vividly see how we are constructed of the other - Another way to say this is that we see others not from an individual level, but from a species level

for - adjacency - cognitive light cone - affective light cone? - bodhisattva - bodhicitta - compassion - Michael Levin

adjacency - between - cognitive light cone - bodhicitta - bodhisattva - compassion - adjacency relationship - Michael Levin's colleagues have spoken about the Buddhist concept of bodhicitta and compassion, and he interprets this from the perspective of expansion of the cognitive light cone provocation - We know that there is a close connection between cognitive and affective so perhaps the terminology should reflect that? - Living organisms will always have problems expanding their light cones too far because nature is designed to eat itself - Hence in order to survive, we must commit the most uncompassion act (from the perspective of the organism we are eating)

• for: bodhisattva's compassion, nondual compassion, non-dual compassion, compassion
• insightful: bodhisattva's compassion
• unpacking: bodhisattva's compassion
  • to understand what it is to experience the world free of (object, agent, action) triplet, it is necessary to understand what it means to experience the world from the (object, agent, action) perspective.
  • Buddhism's starting assumption is that experience from the (object, agent, action) perspective is the pathological but normative one.
  • It cannot be simply intellectual understanding, that is not enough for deep transformation. It must be quite deep, to the core of how we experience the world - as a seeming subject moving through a field of seeming objects.
  • This is accompanied by a feeling of alienation. The subject is separated from the field of objects.
  • David Loy has good insights on this subject of the mundane feeling of emptiness that accompanies our meaning crisis: https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=david+loy
  • Of course if you are able to penetrate the illusory nature of your own self construct in a meaningful way, it also gives you insight into the other perceived selves outside of you. Even this sentence is paradoxical to say, since there is no inside / outside in a nondual realization that penetrates the self.
  • So then, it does make sense to value all aspects of reality, not just yourself and others, but treating it as one unbroken gestalt
  • The concept of poverty mentality is useful here, David Loy refers to this as the "Lack project": https://jonudell.info/h/facet/?max=100&expanded=true&user=stopresetgo&exactTagSearch=true&any=poverty+mentality

• for: bodhisattva - compassion
• comment
  • When we understand how we construct then reify the (psycho-social) self, then we can let it go and see it as a pragmatic construct
  • If we see how we ourselves mistakenly took the constructed, reified self to be solid, then we can also see the same mistake being made in others.

• for: bio-buddhism, bodhisattva vow, compassion
• comment
  • interesting adjacency between:
    • Buddhism and
    • biology:
  • Adjacency statement
    • The bodhisattva vow is a commitment to enlarge your cognitive apparatus, your cognitive light cone of compassion to enable the pursuit of bigger goals