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Teenage Idealist
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@fpalisse

I've watched this already and found it the best debate I've watched since Harris versus Peterson. Thank you Curt for making this happen.

There are several times Vervaeke comes across as imperious for example when he says ā€œI would not give my time or effort if I didn't think Bernardo was articulating his positions wellā€.

Other times Vervaeke comes across as defensive and keeps cutting off Bernardo instead of allowing him to present his argument. For example, Vervaeke presents the concern of intention/metacognition for mind at large. Bernardo tries to explain that there is nothing outside mind at large, the only reason we have intentions is through disassociation there is a space for the observed versus the observer. Bernardo also argues that John's own metaphysics in physicalism hasn't solved the problem of intention.

Vervaeke seems to think intention and/meta cognition is a hard problem which I don't agree with, I believe it's a soft problem. Once you have the base phenomena consciousness it can be arranged in varying complex ways.

I also find Vervaeke doesn't seem to understand or maybe it's try to understand Bernardoā€™s arguments that idealism ontologically can be reduced to one thing, consciousness.

Bernardo on the other hand presents as patient and curious to understand John's position as fully as possible. I thought Bernardo was genuine and clever to focus on talking about points of commonality and it seems to get John more receptive to his ideas rather than defensive during the second half of the interview.

They both ended really nicely and professionally. Sounded like they could potentially be new bffs. ā¤ļø

I look forward to their next conversation and hope that Peterson and Hoffman can join in as well. šŸ™ŒšŸ½ā¤ļøšŸ’•



@prevailution1570

The meaning crisis, if a symptom of disconnectedness, can resolve itself via postulating a unified single ontological substance. Bernardo calls this ā€œmind at large.ā€

The acceptance of such a substance necessarily leads to the conclusion that oneselfā€”and all ā€œothersā€ā€”and all ā€œthings,ā€ share in this substances being.

Truly understanding this to ones core dissipates fear of separation and death.

Understanding oneself as this ontological substance opens one to the profound realization that oneself, ones core being, is simply realityā€”ā€œall there is.ā€

This is why Bernardoā€™s work is important and relatable to Vervaekes meaning crisis. As Bernardo postulates such a unified single ontological substance in such a convincing manner.

But one must remember the semantics used for the single ontological substance are not the thing in itself. Calling it ā€œmind at largeā€ doesnā€™t make it ā€œmind at large.ā€ Calling it God, nature, process, the Will, doesnā€™t make it so.

It is ultimately ineffable. Trying to bottle this single ontological substance into language and symbolism is like the ā€œeye trying to see itself.ā€ It cannot be done. What is cognizing cannot cognize itself.

When Vervaeke tries to pin Bernardo to explain exactly what this substance is, structurally and functionally, Vervaeke is very hard nosed in assuming it can be known and understood in logical human and scientific terms to complete understanding.

At some point one must concede that this substance cannot be known in itself. For it is paradoxically the very thing doing the ā€œlooking.ā€ And the eye cannot see itself.

But what can be taken away is that ones being is wholly integrated into this substance, such that ā€œoneself is the substance itself.ā€

The profundity of such a realization should help with the meaning crisis.



@TheWorldTeacher

šŸŸ 06. CONSCIOUSNESS/AWARENESS:

Consciousness means ā€œthat which knowsā€ or ā€œthe state of being awareā€, from the Latin prefix ā€œconā€ (with), the stem ā€œscireā€ (to know) and the suffix ā€œosusā€ (characterized by). There is BOTH a localized knowing and a Universal Awareness, as explicated in the following paragraphs.

Higher species of animal life have sufficient cognitive ability to KNOW themselves and their environment, at least to a measurable degree. Just where consciousness objectively begins in the animal kingdom is a matter of contention but, judging purely by ethological means, it probably starts with vertebrates (at least the higher-order birds and fishes). Those metazoans which are evolutionarily lower than vertebrates do not possess much, if any, semblance of intellect, necessary for true knowledge, but operate purely by reflexive instincts. For instance, an insect or amphibian does not consciously decide to seek food but does so according to its base instincts, directed by its idiosyncratic genetic code. Even when a cockroach flees from danger, it is not experiencing the same kind of thoughts or feelings a human or other mammal would experience.

The brain is merely a conduit or TRANSDUCER of Universal Consciousness (i.e. Brahman), explaining why the more intelligent the animal, the more it can understand its own existence (or at least be aware of more of its environment ā€“ just see how amazingly-complex dolphin and whale behaviour can be, compared with other aquatic species), and the reason why it is asserted that a truly enlightened human must possess a far higher level of intelligence than the average person. The processing unit of a supercomputer must be far larger, more complex and more powerful than the processor in a pocket calculator. Therefore, it seems logical to conclude that the scale of discrete (localized) consciousness is dependent on the animal's brain capacity.
See Chapter 17 to understand the distinction between enlightenment and mere awakening.

Three STATES of awareness are experienced by humans and possibly all other species of mammals:
the waking state (ā€œjāgrataā€, in Sanskrit), dreaming (ā€œsvapnaā€, in Sanskrit), and deep-sleep (ā€œsuį¹£uptiā€, in Sanskrit). Beyond these three temporal states is the fourth ā€œstateā€ (ā€œturÄ«yaā€ or ā€œcaturÄ«yaā€, in Sanskrit). That is the unconditioned, eternal ā€œstateā€, which underlies the other three.

The waking state is the LEAST real (that is to say the least permanent, or to put it another way, the farthest from the Necessary Ground of Existence, as explained towards the end of this chapter). The dream state is closer to our eternal nature, whilst dreamless deep-sleep is much more analogous to The Universal Self (ā€œbrahmanā€), as it is imbued with peace. So, in actual fact, the fourth state is not a state, but the Unconditioned Ground of Being, or to put it simply, YOU, the real self/Self, or Existence-Awareness-Peace (ā€œsacchidānandaā€, in Sanskrit).

Perhaps the main purpose of dreams is so that we can understand that the waking-state is practically indistinguishable to the dream-state, and thereby come to see the ILLUSION of this ephemeral world. Both our waking-state experiences and our dream-state experiences occur solely within the mental faculties (refer to Chapter 04 for an elucidation of this phenomenon). If somebody in one of your dreams were to ask your dream-state character if the dream was real, you (playing the part of that character) would most likely say, ā€œyes, of course this is real!ā€ Similarly, if someone were to ask your waking-state character if this world is real, you would almost undoubtedly respond in kind.

An apt analogy for Universal Consciousness is the manner in which electricity powers a variety of appliances and gadgets, according to the use and COMPLEXITY of the said device. Electricity powers a washing machine in a very simple manner, to drive a large spindle for laundering clothes. However, the very same electrical power may be used to operate a computer to manifest an astonishing range of outputs, such as playing audiovisual tracks, communication tasks and performing extremely advanced mathematical computations, depending on the computer's software and hardware. The more advanced/complex the device, the more complex its manifestation of the same electricity.

Using the aforementioned computer analogy: the brain is COMPARATIVELY equivalent to the computer hardware, deoxyribonucleic acid akin to the operating system working in conjunction with the memory, the intellect is equivalent to the processing unit, individuated consciousness is analogous to the software programme, whilst Universal Awareness is likened to the electricity which enlivens the entire computer system.
A person who is comatosed has lost any semblance of local consciousness, yet is being kept alive by the presence of Universal Consciousness.

So, then, one could complain: ā€œThat's not fair ā€“ why can only a genius be enlightened?ā€ (as defined in Chapter 17).
The answer is: first of all, as stated above, every species of animal has its own level of intelligence on a wide-ranging scale. Therefore, a pig or a dog could (if possible) ask: ā€œThat's unfair ā€“ why can only a human being be enlightened?ā€
Secondly, it is INDEED a fact that life is unfair, because there is no ā€œtit for tatā€ law of action and reaction, even if many supposedly-great religious preceptors have stated so. They said so because they were preaching to wicked miscreants who refused to quit their evil ways, and needed to be chastized in a forceful manner. It is not possible to speak gentle words to a rabid dog to prevent it from biting you.

There is evidence of Consciousness being a universal field, in SAVANT SYNDROME, a condition in which someone with significant mental disabilities demonstrate certain abilities far in excess of the norm, such as superhuman rapid mathematical calculation, mind-reading, blind-seeing, or astounding musical aptitude. Such behaviour suggests that there is a universal field (possibly in holographic form) from which one can access information. Even simple artistic inspiration could be attributed to this phenomenon. The great British singer-songwriter, Sir James Paul McCartney, one day woke with the complete tune of the song, ā€œYesterdayā€, in his mind, after hearing it in a dream. American composer, Paul Simon, had a similar experience when the chorus of his sublime masterpiece, ā€œBridge Over Troubled Waterā€, simply popped into his head.


In recent years, the term ā€œCONSCIOUSNESSā€ has been used in esoteric spiritual circles (usually capitalized) to refer to a far more Homogeneous Consciousness (ā€œpurusĢ£aā€, in Sanskrit), due to the fact that the English language doesnā€™t include a single word denoting the Universal Ground of Being (for instance ā€œBrahmanā€, ā€œTaoā€, in other tongues). The word ā€œAwarenessā€ (capitalized) is arguably a more apposite term for this concept.

The typical person believes that the apparatus which knows the external world is his mind (via the five senses), but more perceptive individuals understand that the mind itself is cognizable by the intellect. Wise souls recognize that the sense of self (the pseudo-ego) is the perceiver of their intellects, whereas awakened persons have realized that the true self/Self is the witness of ALL these temporal phenomena.
The true self is synonymous with Consciousness, or with Infinite Awareness, or the Undifferentiated Unified Field (ā€œBrahmanā€, in Sanskrit).

Cont....



@TheWorldTeacher

The dialectic exercise in the following three paragraphs should help one to understand the nature of the fundamental conscious observer, that is, the ULTIMATE observer of all phenomena (i.e. the subject/Subject, which is the authentic self, as opposed to material objects):

If one were to ask you whether you are the same person or individual you were at birth (or even at conception), you would probably respond in the affirmative. So, then, what PRECISELY is it about you which has remained constant since conception? In other words, what is the self-identity you had as an infant, which is the present ā€œyouā€? It cannot be any part of your body or mind, since none of the atoms or molecules in your zygote body are extant, and ā€œyouā€ certainly did not possess a mind at conception. If you are reasonably intelligent, you may claim that your genome is the same now as it was then. However, it has recently been scientifically demonstrated that genetic code can (and usually does) mutate throughout an individualā€™s lifetime. Furthermore, nobody actively conceives of their essential nature being a bunch of genes!

More intelligent souls would probably counter thus: ā€œThe thing which stays the same from my birth to the present time is my sense of self.ā€ This too, is fallacious, since the sense of self does not emerge until at least a couple of years after birth. An infant has no ideation of itself as an individual actor. You may then say ā€œI was a (male/female) human beingā€ but that doesnā€™t specify any PARTICULAR human (you, yourself).

So, then, what EXACTLY is it which remains ā€œyouā€ from conception till death? That is the ā€œI amā€ which precedes any artificial sense of self. In other words, rather than saying ā€œI am a man/woman/human/king/pilot/etc.ā€, simply the impersonal sense of ā€œI amā€. That is the true self, which is the Universal Self. Therefore, your essential nature is Cosmic Consciousness, usually called ā€œGodā€ by theists (see also Chapter 10).

The Tao (The Reality [lit. The Way, The Path, or The Road]) which can be expressed in language is not the REAL Tao. All concepts are, by nature, relative, and at most, can merely point to the Absolute. That explains why some branches of theology use the apophatic method of discerning The Infinite (ā€œneti netiā€, [not this, not that], in Sanskrit). Also known in Latin as ā€œvia negativaā€ or ā€œvia negationisā€ theology, this philosophical approach to discovering the essential nature of Reality, gradually negates each description about Ultimate Reality, but not Reality Itself.

Ultimate Reality (ā€œBrahmanā€, in Sanskrit) alone is real ā€“ ā€œrealā€ in the sense that it is the never-mutable substratum of ALL existence. The wisest of the philosophers of ancient India distinguished the ā€œrealā€ from the ā€œunrealā€ (ā€œsat/asatā€, in Sanskrit) by whether or not the ā€œthingā€œ was eternal or ephemeral (cf. Bį¹›hadāraį¹‡yaka Upaniį¹£ad 1:3:28, Bhagavad-gÄ«tā 2:16, et altri).
Gross material objects (such as one's own body) and subtle material objects (such as thoughts) are always changing, and therefore not ā€œrealā€.

REALITY is clearly seen by those self-realized persons who have experienced spiritual awakenings (which occur either spontaneously, or after a gradual process over many months or years), yet only intellectually understood by those who have merely studied spiritual topics (that is, those who have practiced one of the four systems of religion described in Chapter 16 but have yet to awaken to their essential nature).


ā€œIf you remain as you are now, you are in the wakeful state. This is abolished in the dream state.
The dream state disappears, when you are in deep sleep. The three states come and go, but you are always there.
Your real state, that of Consciousness itself, continues to exist always and forever and it is the only Reality.ā€
***********
ā€œThe ego is the identified consciousness. When the impersonal Consciousness identifies itself with the personal organism, the ego arises.ā€
***********
ā€œThe only true meditation is the constant impersonal witnessing of all that takes place in oneā€™s life as mere movements in the universal Consciousness.ā€
***********
ā€œConsciousness must first be there, before anything else can BE. All inquiry of the seeker of truth, must therefore, relate to this consciousness, this sense of conscious presence, which as such, has no personal reference to any individual.ā€
***********
ā€œInsofar as you keep watching the mind and discover yourself as its witness, nothing else can project itself on the screen of consciousness.
This is so, because two things cannot occupy the attention, at the same moment.Therefore, delve within and find out where thoughts arise.
Seek the source of all thought and acquire the Self-knowledge, which is the awakening of Truth.ā€
***********
ā€œJust as the difference between the space in a pot and the space outside it disappears when the pot is demolished, so also does duality disappear when it is realized that the difference between the individual consciousness and the Universal Consciousness does not in fact exist.ā€
***********
ā€œAll there is, is, is consciousness. That is the Source from which the manifestation has come.
...And the mind is merely a reflection of that Consciousness.ā€
***********
ā€œAll there is is Consciousness, not aware of Itself in Its noumenal Subjectivity, but perceived by Itself as phenomenal manifestation in Its objective expression. If this is understood in depth, there is nothing more to be understood.ā€
Ramesh S. Balsekar,
Indian Spiritual Teacher.


ā€œAs a man who has devoted his whole life to the most clearheaded science, to the study of matter, I can tell you as a result of my research about the atoms this much: There is no matter as such! All matter originates and exists only by virtue of a force which brings the particles of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent Spirit. This Spirit is the matrix of all matter.ā€
***********
ā€œI regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.ā€
Max Karl Ernst Ludwig Planck,
German Theoretical Physicist.



@craigreedtcr9523

It seems to be Vervaeke articulated the clearest line of skepticism to Bernardoā€™s postulate. Iā€™ve watched Kastrup present/debate this a bunch of different times and nobody else is even able to lay a glove on the theory because Bernardo is too intelligent and has been too rigorous in his thinking through of the various different parts of his theory.
Thatā€™s said: where ultimately his postulate will carry the day and more then likely prove revolutionary is in its explanatory power once adapted.
I think Kastrup is mostly right. The first time I heard him present this, I resonated immediately with it and it struck me as on point, insightful and mostly true from the jump. Vervaeke seems intuitively skeptical or not sure what to think. The difference between Vervaeke and other people who were skeptical is Vervaeke is smarter at ferreting out what his actual objection is.

This was a great discussion. Canā€™t wait for the follow up.

Ha ha ha. Prior to me discovering Kastrup, Vervaeke was my favorite person in this space. I watched his whole Meaning Series video lecture and was even part of a group devoted to discussing it. We interviewed Vervaeke and Iā€™m pretty good friends with the guy who runs his Discord.
Kastrups theory is mostly correct. I think it will prove to be revolutionary. These are two of the best people on YouTube by far.


Great stream!



All comments from YouTube:

@fpalisse

I've watched this already and found it the best debate I've watched since Harris versus Peterson. Thank you Curt for making this happen.

There are several times Vervaeke comes across as imperious for example when he says ā€œI would not give my time or effort if I didn't think Bernardo was articulating his positions wellā€.

Other times Vervaeke comes across as defensive and keeps cutting off Bernardo instead of allowing him to present his argument. For example, Vervaeke presents the concern of intention/metacognition for mind at large. Bernardo tries to explain that there is nothing outside mind at large, the only reason we have intentions is through disassociation there is a space for the observed versus the observer. Bernardo also argues that John's own metaphysics in physicalism hasn't solved the problem of intention.

Vervaeke seems to think intention and/meta cognition is a hard problem which I don't agree with, I believe it's a soft problem. Once you have the base phenomena consciousness it can be arranged in varying complex ways.

I also find Vervaeke doesn't seem to understand or maybe it's try to understand Bernardoā€™s arguments that idealism ontologically can be reduced to one thing, consciousness.

Bernardo on the other hand presents as patient and curious to understand John's position as fully as possible. I thought Bernardo was genuine and clever to focus on talking about points of commonality and it seems to get John more receptive to his ideas rather than defensive during the second half of the interview.

They both ended really nicely and professionally. Sounded like they could potentially be new bffs. ā¤ļø

I look forward to their next conversation and hope that Peterson and Hoffman can join in as well. šŸ™ŒšŸ½ā¤ļøšŸ’•

@icygood101

Don't you think the "meaning crisis" might be largely solved by recognizing that consciousness is primordial, if not fundamental, and that we are in direct contact with this reality *all the time*. This is the meaning h-bomb to me, personally. Literally life-changing =)

It doesn't change what I think *I should do*, but breathes life into my idea of *what/who I am*. I had worked on the former, sans religion, through humanism, evo-psych, categorical imperative and the like; but on the latter, physicalism left me utterly devoid of meaning.

This has changed, largely with Bernardo's help (even though I've known about the "hard problem" for years. Donald Hoffman's ideas have also resonated nicely with a certain newfound beauty/joy I see in experience/awareness itself )

@donaldmcronald8989

@@icygood101 Gotta wait & see how it manifests

@fpalisse

@@icygood101 yes. Bernardo tries to ask this question to John who I think dodges the question. I could be wrong, I'll have to watch again to remember.

Bernardo has helped me understand that we are swimming in meaning and that has eradicated and cured my nihilistic dread. Though Bernardo's theory doesn't ease my anxiety about suffering and believing that I am both creating and experiencing profound levels of suffering in some other reality as factory farmed animals or children who are abused etc.

@mikailmaqsood7291

@@fpalisse I think john started becoming more receptive once he was able to relate it to his pure consciousness event. I do think Kastrup's base ontology is inherently more elegant (vs the endless processing metaphors of vervaeke's cog sci), but I think vervaeke provides more concepts by which we can actively cultivate meaning. I think they both have their strengths and I would like to see how they can integrate their theories, if at all.

@drmedwuast

How/where have you watched this already?

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@johnvervaeke

I am actually an associate professor. I got tenure. šŸ˜€

@DrunkenBoatCaptain

Still taking in the depth of your words in this discussion John. Hope you both can do it all again soon! With Metta.

@TheoriesofEverything

Congrats man! My mistake as I foolishly copied what Google said. Check your email for dates regarding Round 2.

@IngridHurwitz

ā¤ļø Congratulations. Way overdue. They should give you a massively funded research centre

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