2:30, while these experiences don’t give us reliable knowledge, it gives us reliable wisdom.
7:00, two alternative ways to interpret Buddhism, from inside, (which is very subjective and contextually-based). or from the outside (without actually practicing it, giving us an objective account). Very similar to Socrates’ problem, wanting to find relevant truthes. So we have to find some alternative way besides this dichotomy.
12:00, both of these methods are focused on defining Buddhism down to the doxastic beliefs. (But most of our ‘meaning-making-machinary’ is not occurring at the level of propositional knowledge)
[Just noticed how this whole series is based within an assumed framework of subjectivism (meaning is created, rather than discovered)]
14:00, We must instead look at Buddhism existentially (focusing on the ‘being’ mode, rather than ‘having’)
14:30, We’ve been looking at Buddhism doxastically, where if you believe the four noble truthes of Buddha, that makes you a Buddhist.
15:30, the point of the truthes is not to have you believe them, they’re to help you reenact the trasnformation of the Buddha within yourself. We should instaead call them the four ‘ennobling’ truthes. (or not even truthes, because that’s a property of propositions. instead, the provocations.)
17:00, All of life is suffering. (if to be believed, is false, because ‘suffering’ is a comparative term. (X)) Rather, it’s more like 'Realize how all of your life is vulnerable, and subject to loss of agency. (getting trapped)
23:00, Dukkha, being out of joint, such that through usage, the object is destroying itself. Realize that all of your life is threatened by your own self-destructive behavior.
25:00, the very processes that make you adaptively intelligent, also make you liable to self-destructive behavior.
26:00, one tool we use to avoid repeating negative experiences are to focus on what seems most likely or important, as well as what seems most likely to reoccur. But, it’s hard to remember alternative states if you’re emotionally locked-in to something in the moment. So your heuristics will be quite biased.
28:30, We have much better access to memory if we’re in the same/similar environments/stimulants as when we learned the subjects.
31:00, we assume planes are more dangerous than cars
33:00, The context-based cognitive shortcuts we use lead to us making more mistakes, and creating a feedback loop of anxiety.
35:00, Dukkha means that you are always using something that can turn on you. What’s called parasitic processing.
36:30, ‘KNOWING’ that you’re participating in parasitic processing, doesn’t help you escape it.
40:00, we assume addiction is a reliance on a neurochemical, that requires greater and greater amounts of feeding as you do so. But, most people stop their addictive behavior by their 30’s, only those that didn’t stand out for us.
41:00, Vets can become addicted to heroin in Vietnam, but stop using it after coming back. But that had a certain identity while at war, that was no longer in effect after returning. And the addiction only seemed to apply to that prior identity.
44:00, Addiction, what is experienced as a compulsive desire, is the parasitic processing of the reciprocal narrowing of the agent-arena relationship, such that there can only ever be one single response to any given stimuli
44:30, what is the inverse? Anagoge.
49:00, how do you deal with a complex dynamic system that’s working against you? by cultivating a counteractive dynamical system that is working FOR you. Applied itself to multiple different points of vulnerability simultaneously, and operated not only at our level of beliefs, but to our states of character and embodied experiences.
52:00, the seven spokes of the wheel are to do with gaining an optimal grip, like a right hand. They’re in regards to your cognition, your character, and your consciousness.