4 Matching Annotations
  1. Jul 2022
    1. so in this essay i'm going to explore the what i take to be the very most profound illusions diagnosed in the buddhist tradition and one and the most difficult to overcome and the primary one will be the illusion 00:08:58 that we have immediate access and vertical access to our own experience that we have a direct first-person access to our own minds that gives us our minds just as they are that the duality between subject and object that 00:09:11 structures our understanding is primordial this is the illusion that we're subject standing over and against the world rather than um interdependent beings in the world that's the conviction that we might know 00:09:24 the external world only through the mediation of our sensory and cognitive faculties but that we know the world only in virtue of immediate access to the outputs of those faculties

      Jay sums it up nicely. - the compelling illusion that we are subject standing in opposition to object instead of interdependent.

    1. there's a crucial distinction between what barney called three and four that's what uh captured me so 01:08:55 if you take the mind as fundamental as existing the only existing thing where where the the movie of the world is reflected into i am not happy 01:09:08 my my culture uh rejects then as a useless point of view to do science that's what but there is an alternative much more interesting and i find much more 01:09:21 deep in which which i read in a garage you know which is what uh barry seems to be is calling the fourth alternative in which the mind is not the fundamental thing in which everything is it's 01:09:32 reflected it's just one part of this uh uh uh interdependence now namely it's not the things that not intrinsic existence but mind has intrinsic existence that's not the 01:09:45 the the there's a more interesting answer namely that mind itself has no intrinsic uh uh existence uh and so it's just uh uh 01:09:57 it has an existence but is is it of course it's an existence my mind exists and i exist but uh and and and and if i think in terms of groups to say i mean all sentience being or all 01:10:10 human beings whatever um together uh which is an ideal also some some some some western philosophy that you know um it's collectively that through language and 01:10:22 that would create a vision of the world but i want to think of this as one aspect of the ensemble of things which is existence where uh uh nothing of that has um 01:10:36 uh has intrinsic existence so i want to think about my mind it's my brain my sensation my all my my my love people loving me the the image that people have of me my instead of the set 01:10:48 of processes uh uh which part of the world and it seems to me that the belgian allows me to think at me as part of the world at the same sense of the same ground as the world being 01:11:01 reflected in my consciousness without having to choose one of the two perspective to be the true one the intrinsic existence um 01:11:12 all all perspectives are uh uh empty they're all good but they are um they are not the the one on which the rest is ground they 01:11:24 each of one i can understand dependently on something else so marios you read a a verse or two from the third chapter of nagarjuna and uh let me comment on that

      Carlo points out the view he now holds, influenced by Nagarjuna's philosophy, that the mind exists, but does not intrinsically exist.

      So he argues on one (conventional) level, his mind and all other minds exist.

      Agreeing with Barry's fourth suggested alternative. The mind is not the fundamental thing, but is just ONE PART of this interdependency. Each view, whether of any human or even non-human is empty but conventional exists in interdependence of many causes and conditions.

      From Stop Reset Go perspective and the Indyweb, a web3 technology that can embody each indivdiual's perspectival knowing through the establishment of their the individuals unique and privately owned data repository can enhance the discovery of the process of emptiness. How? By theoretically having all one's (digital) interactions of the world, one can begin to see in granular detail how one learns about the world and begin to sense the flow of the mind. Through repeated use of the Indyweb and witnessing how one forms new ideas or reforms old ones, the indyvidual becomes increasingly aware of oneself as a process, not a thing. Furthermore, one begins to see self knowledge as hopelessly entangled with cultural and social learning. One begins to sense the 4Ps of propositional, perspectival, participatory and procedural learning, also entangled with each other and with individual/social learning.

      https://docdrop.org/video/Gyx5tyFttfA/#annotations:vkOUgv8rEeypE39kg2ckCw https://hyp.is/go?

      Quick John Varvaeke interview on 4P: url=http%3A%2F%2Fdocdrop.org%2Fvideo%2FERdJDVdbkcY%2F&group=world

      One especially begins to sense perspectival knowing and situatedness and that causes and conditions unique to one's own worldview constructs one's relative reality.

    2. i read that book 00:11:08 in the translation by garfield and it was a shock for me it's an incredible it's a it's just a fantastic book so it really blew away my mind and i 00:11:21 spent a while as a a summer uh immersed in that book trying to read everything i could get nakatuna and thinking about that and i ended up with two ideas um which i just would put on the table and to to 00:11:35 discuss one smaller one larger one smaller is that in nagarjuna there are some basic ideas which are helpful uh to make sense of about quantum mechanics not not because the cartridge 00:11:48 knew anything about quantum physics of course it didn't uh but i think that to do science we need we need ideas and philosophy is very useful and uh we get from philosophy uh 00:12:01 conceptual structure way of thinking uh that as usual to make sense of of of better ways of understanding about the world and and and what is useful in nagarjuna is the idea 00:12:14 of uh what you do for quantum physics is the idea that uh it's it's better to think of the world not as entities or substance or or things of god or 00:12:27 whatever matter uh that has its own properties but only um through the interdependence of of things so you don't understand anything by itself if not connected to the others 00:12:39 that's uh in fact it's even more i think what nagarjuna shows that uh if you think that their relations with you think that things affect one another that's the only way of thinking so the idea of 00:12:52 of a thing by itself of things existing uh independently of anything else of a fundamental reality it's uh it's not useful and it's 00:13:08 i think the guardian argues contradictory that's a that's a specific idea this is the bigger idea which i i found uh wonderful and that completely captured me 00:13:20 is that uh this is a for me fascinating philosophical perspective because it starts from the day of separating uh sort of a conventional reality and 00:13:31 and an ultimate ultimate reality uh which is very common uh in in a very common perspective also in science and western philosophy um 00:13:44 you can also read some of the evolution of science or western philosophy trying to search for this ultimate life is that matter is that god is that spirit is that the mind is that language is that there are many other circles is that phenomenology or 00:13:58 the whosoever whatever you want and nagarjuna the book of nagarjuna is not a positive construction it's a negative destruction every chapter takes away something look this by itself doesn't stay together 00:14:12 this there's a state together it takes away it takes somebody takes something and so the suggestion here is that maybe the question is wrong um we should look for the ultimate value the ultimate value doesn't exist in a 00:14:24 sense it's the same thing as a as a conventional reality that i found fantastic it's a it's a dissolving um it's dissolving a fake problem in a 00:14:36 sense and opening up a sudden uh uh coherence as i read it and with all my superficiality it's not denying reality right it is here i mean this pen is his pen 00:14:48 it it denies the fact that this is ultimate reality in this pen or in something on which this pen is based including the mind which is uh there's a superficial buddhism a view of 00:15:01 beauties in the west uh which is just everything is the mind the mind is it's everything is is uh if you think it's a self and everything you know um where you were born in hollywood so 00:15:12 the illusory aspect of the walls i wonder if you got it from buddhism from hollywood i don't know but this is this idea that you know the the world is a big cinema and everything is is in the mind of berkeley 00:15:25 and this is a there's a chapter in in in nagarjuna which denies that completely because the mind itself is not um it's not uh doesn't have an ultimate reality so you cannot found anything on the mind nor on the dharma or the 00:15:39 on anything up to the point and then i conclude so my reason of my fascination throwing my fascination from the guardian on the table in this passage about the view this uh 00:15:51 this comments the emptiness of emptiness which was the real moment in which the guardian captured uh captured me so it's a point in which uh you know translated the way i read it or probably superficially is that all 00:16:04 right so everything is empty in the sense of doesn't not having an intrinsic reality so therefore this emptiness is the foundation of everything and regardless of the words no no no wait this is this 00:16:16 is a this is the view uh which you which is itself empty in the sense that it depends on else this is suddenly extremely liberating i think uh and i found it it hadn't 00:16:31 impacted me intellectually suddenly i have a i have a way to take take away from my intellectual search and anguish finding the foundations uh which i find liberating and even 00:16:43 personally i mean it's thinking about myself not as an entity but as a combination of other things uh has definitely an effect on me on a on a on a human being 00:16:55 and uh so i guess what what finally fascinated me in a gardener is this anti-foundational aspect it's taking away the starting point um it's absolute radicality 00:17:08 uh when he says that nirvana and samsara themselves are sort of illusioned in some sense empty in his own sense devoid of intrinsic reality

      Rovelli explains what is so profound about Nagarjuna's teaching, that EVERYTHING, including all the statements Nagarjuna's himself makes, is empty.

  2. May 2020