sense of self is a construct a psychological and social construct it's something it's not something that 00:06:42 infants are born with it's actually something that develops as we grow up our caregivers look into our eyes give us a name that we learned to identify with and also basically we learn to see 00:06:59 ourselves as they see us we inte

Our real challenge, perhaps, is in relearning what the “collective interest” actually means, and why it is so important, and how we got to this perverse situation where we have such monstrous distrust of each other, and of collectives in general, that we have assumed that, somehow, 7.8B people acting in their isolated individual, personal, and often trauma-influenced self-interest, will somehow be synonymous with an optimal collective interest.

there's a second kind of cognitive illusion this first cognitive illusion as i've suggested is thematized both in buddhist philosophy and in western philosophy but the second 00:07:06 kind of illusion i find not thematized so much in the west though in some quarters it is some but not all but very much stabilized in in buddhist philosophy and that is the superimposition of subject object 00:07:19 duality um and when we do that um we take the nature of our experience to be primordially structured as subject standing outside of the world viewing an 00:07:31 object now we always know we know that on the slightest bit of reflection that that's crazy that we are biological organisms embedded in a physical world and that 00:07:43 all of our experience is the result of that embodied embedded and embedded experience in the world it's still however almost irresistible to have that kind of image of ourselves as wittgenstein put it as like the eye 00:07:56 to the visual field that we stand outside of the world as pure subject with everything else taken as object and that reflexive taking of experience that way is a very profound kind of cognitive 00:08:09 illusion one that is extremely hard to shake to overcome illusion though we first have to come to know that illusion better you need to know your enemy in 00:08:21 order to defeat your enemy and so i'm going to spend a lot of time trying to acquaint us with the nature of these illusions that is to say if we want to avoid a pointless trek through the desert uh for 00:08:34 water we'd better know that what we're seeing is a mirage and not an oasis when we become aware of that fact then we're able to redirect ourselves in the right uh in the right direction

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