Each breath you take has something like 27 sextillion atoms. That’s 27 with 21 zeros behind it. These are mostly oxygen, nitrogen and other gases.

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Each breath you take has something like 27 sextillion atoms. That’s 27 with 21 zeros behind it. These are mostly oxygen, nitrogen and other gases.

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Where did this air come from? These molecules came from the plants, forests and oceans. They came from a photosynthesizing bed of tulips, the eruption of Mt. Vesuvius, and a billion dead animals. They came from corn and wheat, dinosaurs and avocados. The composition of air draws on a mixture of every life form on earth, past and present. 

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It means each breath of air you take contains atoms from every other person who has breathed. This includes Jesus, Mother Teresa, and you guessed it – Hitler.

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We aren’t just absorbing the air. The air is becoming part of us. 

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Your body is made up of mostly nitrogen, oxygen, carbon and hydrogen atoms. Where do you think most of these atoms come from? They are borrowed from the environment around you. They are not “yours.”

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It’s estimated Hitler had 473 million breaths in his lifetime. That’s a lot of exchange of oxygen and carbon dioxide. The CO2 atoms from Hitlers breathe, inside his body – part of him – was used as fuel for plants; let’s just say sweet potatoes. That sweet potato was eaten by your grandma, some atoms of which were incorporated in her body (muscle, fat, water etc). This tuber, full of healthy Vitamin A and beta-carotene, changed the gene expression of her DNA. Years later, you were born. Your unique DNA has a trace of Hitlers breath, too.

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EINSTEIN - A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest, a kind of optical delusion of his consciousness.”

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The more you look, the more you’ll find that everything is just borrowing from nature. It’s inescapable. What you borrow is in turn becoming part of you in a never-ending cycle.

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For hundreds of thousands of years I have been dust-grains floating and flying in the will of the air, often forgetting ever being in that state.”

— Rumi

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This thinking could be rooted in religious upbringing. For example, Indo-Tibetan Buddhist philosophy, which has been extensively studied by Western psychologists such as Paul Ekman, calls for recognising emotions and embracing pain as part of the human condition. It places emphasis on understanding the nature of pain and the reasons that lead to it. Many modern psychological practices such as dialectical behaviour therapy now employ this approach of recognising and naming emotions in treating depression and anxiety.

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AB DEPOR “When we try to pick out anything by itself, we find it hitched to everything else in the Universe.” — John Muir

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Dependent Origination (Pali: Paticca-samuppāda; Sanskrit: Pratītya-samutpāda) is a central concept in Buddhism that explains the nature of reality, the causes of suffering, and the process of rebirth. It describes the interdependent and conditional nature of all phenomena, emphasizing that everything arises and ceases based on a web of causes and conditions, rather than existing independently.

Key Aspects of Dependent Origination:

1. Interconnectedness: According to this principle, all things are interconnected and interdependent. Nothing exists in isolation; everything is contingent upon other factors for its existence. This interconnectedness is often summarized in the phrase, "When this exists, that arises; when this ceases, that ceases."

2. The Twelve Links (Nidanas): Dependent Origination is often illustrated through a sequence of twelve causal links that describe the process of samsara (the cycle of birth, death, and rebirth) and the arising of suffering. These links are:

   1. Ignorance (Avijjā): Lack of understanding of the true nature of reality.
   2. Volitional Formations (Sankhāra): Mental formations and actions driven by ignorance.
   3. Consciousness (Viññāṇa): Awareness that arises from volitional formations.
   4. Name and Form (Nāma-rūpa): The combination of mental and physical components.
   5. Six Sense Bases (Saḷāyatana): The six senses (sight, sound, smell, taste, touch, and mind).
   6. Contact (Phassa): Interaction between the senses and their objects.
   7. Feeling (Vedanā): The sensations that arise from contact.
   8. Craving (Taṇhā): Desire or attachment to sensations.
   9. Clinging (Upādāna): Strong attachment or grasping onto desires.
   10. Becoming (Bhava): The process of existence or becoming, influenced by clinging.
   11. Birth (Jāti): Rebirth or coming into existence.
   12. Aging and Death (Jarā-maraṇa): The inevitable process of aging and dying, along with suffering, grief, and lamentation.

3. Causality and Impermanence: Dependent Origination highlights the principle of causality in Buddhism. Since all things arise dependent on causes and conditions, they are impermanent and subject to change. Understanding this helps in realizing that attachment to impermanent things leads to suffering.

4. Ending Suffering: By understanding and breaking the chain of Dependent Origination—particularly by addressing ignorance and craving—one can end the cycle of suffering and attain enlightenment (Nirvana). This is a core aspect of the Buddhist path to liberation.

Practical Implications:

• Mindfulness and Insight: Understanding Dependent Origination encourages mindfulness of how thoughts, actions, and experiences arise. It leads to insight into the nature of suffering and the possibility of liberation.
• Compassion: Recognizing the interconnectedness of all beings fosters compassion, as it becomes clear that everyone is subject to the same conditions and suffering.

Conclusion:

Dependent Origination is a profound teaching that encapsulates the Buddhist understanding of existence, suffering, and the path to liberation. It emphasizes that everything is interdependent and that by breaking the chain of causality, one can free oneself from the cycle of suffering and rebirth.

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1. Nataraja as the Embodiment of Enlightenment:

• Nataraja's dance symbolizes the cosmic order and the eternal cycle of creation and destruction. In a spiritual context, this dance can be seen as the transformative process that an individual undergoes in their quest for enlightenment. By trampling Apasmara Purusha, Nataraja symbolizes the destruction of ignorance and the illumination of truth.
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B WIDENING CIRCLES OF COMPASSION

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ANIMALS ARE NOT OURS to experiment on, eat, wear, use for entertainment or abuse in any other way.

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But it’s consciousness in the experience sense – what philosophers refer to as phenomenal consciousness – This kind of consciousness serves as a fundamental part of our existence, perhaps even the most fundamental part of our existence. But despite its fundamentality, and though we are intimately aware of our own conscious experience, the notion of consciousness is a perplexing one. Philosophers have long found its nature surprisingly hard to understand and explain, and considerable philosophical attention has been devoted to various puzzles that it presents us with.

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Diets high in legumes and dark green vegetables produce lower spikes in blood sugar.

OTHERING V TNH INTERBEING

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Othering is a concept used in social sciences and humanities to describe the process by which a group or individual is labeled and treated as fundamentally different or alien compared to another, often dominant, group. This can occur along lines of race, ethnicity, religion, gender, sexual orientation, class, or other characteristics.

Key Aspects of Othering:

1. Creation of "Us" vs. "Them": Othering establishes a division between the in-group ("us") and the out-group ("them"). The in-group is often seen as the norm or superior, while the out-group is viewed as different, inferior, or even dangerous.

2. Stereotyping and Dehumanization: Othering often involves the use of stereotypes to define the out-group. This can lead to dehumanization, where the members of the out-group are seen as less human or less deserving of rights and dignity.

3. Exclusion and Marginalization: By emphasizing differences, othering can justify exclusion, discrimination, or marginalization of the out-group. This can occur in various spheres, including social, political, and economic life.

4. Reinforcement of Power Dynamics: Othering is often used to maintain and reinforce existing power structures. The dominant group can use the perception of difference to justify unequal treatment or exploitation of the out-group.

Examples of Othering:

• Racial Othering: Historically, racial othering has been used to justify slavery, colonialism, and segregation by depicting certain races as inferior or uncivilized.
• Gender Othering: Gender othering occurs when women or non-binary people are seen as fundamentally different from men, often leading to their exclusion or marginalization in certain areas of life.
• Cultural Othering: Immigrants or minority cultural groups might be othered by being portrayed as a threat to the dominant culture or national identity.

Impact of Othering:

• Social Division: Othering can lead to deep social divisions, fueling prejudice, discrimination, and conflict.
• Psychological Effects: Those who are othered may experience feelings of alienation, low self-esteem, or a loss of identity.
• Structural Inequality: Othering often translates into systemic inequality, affecting access to resources, opportunities, and rights for the marginalized group.

Addressing othering involves recognizing and challenging these harmful narratives and practices to promote inclusion, equality, and social justice.

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"Interbeing" is a concept introduced by the Vietnamese Zen master Thich Nhat Hanh. It describes the interconnectedness of all things, emphasizing that nothing exists independently; instead, everything is interdependent and interconnected. This idea challenges the notion of a separate self and highlights the deep connection between all forms of life and the environment.

Key Aspects of Interbeing:

1. Interconnectedness:

   • Every being and every phenomenon are connected. A flower, for example, cannot exist without the sun, water, soil, and even the person who admires it. Everything in the universe is interconnected and mutually dependent.

2. No Separate Self:

   • According to interbeing, the concept of a separate, independent self is an illusion. Our existence is made possible by countless factors and beings, and we, in turn, contribute to the existence of others.

3. Compassion and Understanding:

   • Recognizing the interbeing of all things fosters compassion and understanding. When we see how deeply we are connected to others, we naturally develop empathy and a sense of responsibility toward the well-being of others and the planet.

4. Mindfulness Practice:

   • Interbeing is closely related to mindfulness, as it encourages us to be fully present and aware of our connection to the world. By practicing mindfulness, we can better understand and appreciate the web of relationships that sustain us.

5. Environmental and Social Implications:

   • Interbeing has profound implications for how we treat the environment and other beings. Understanding our interconnectedness can lead to more ethical and sustainable ways of living, as we realize that harming others or the environment is, in essence, harming ourselves.

Practical Applications:

• In Daily Life: Recognizing interbeing can change how we interact with others, encouraging more kindness, respect, and cooperation.

• In Ecology: Interbeing supports the idea that environmental sustainability is not just about preserving nature but also about maintaining the delicate balance that supports all life.

• In Conflict Resolution: By seeing the interconnectedness of all parties involved, interbeing can help in resolving conflicts with more empathy and understanding.

Thich Nhat Hanh’s concept of interbeing offers a profound perspective on existence, encouraging a holistic view of life where the well-being of one is intimately tied to the well-being of all.

LON X INTENTION

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Our actions are simultaneously bound by the determinism of physical laws and enriched with intention

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“The human shape of characters shifts and doubles in unexpected ways, defying the boundaries of sex and gender, human and animal, and between creatures real, imaginary, and unimaginable. Time moves backward and forward. Dreams multiply, divide, and nest inward on themselves.”

In a piece, writer and translator Nathaniel Gallant reviews Tatsuhiko Shibusawa’s Buddhist fantasy epic, Takaoka’s Travels.

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Dependent Origination and Interbeing are central concepts in Buddhist philosophy that explain the nature of existence and the interconnectedness of all things. While these ideas originate from different Buddhist traditions, they are deeply related and share common themes.

1. Dependent Origination (Pratītyasamutpāda):

• Definition: Dependent Origination is a core teaching in Buddhism that explains how all phenomena arise in dependence on other phenomena. It suggests that nothing exists independently or in isolation; everything is interconnected and conditioned by other factors.
• Key Idea: Everything that exists is the result of a complex web of causes and conditions. For example, a tree exists because of the seed, water, soil, sunlight, and many other factors. Without these conditions, the tree would not exist. Similarly, human existence and experiences are dependent on countless conditions, both internal (like thoughts and emotions) and external (like society and environment).
• Twelve Links of Dependent Origination: In traditional Buddhist teachings, the cycle of existence is often explained through the twelve links (nidānas) of dependent origination, which describe the process by which suffering arises:
  1. Ignorance (Avidyā)
  2. Mental formations (Sankhāra)
  3. Consciousness (Vijñāna)
  4. Name and form (Nāmarūpa)
  5. Six senses (Ṣaḍāyatana)
  6. Contact (Sparśa)
  7. Feeling (Vedanā)
  8. Craving (Tṛṣṇā)
  9. Clinging (Upādāna)
  10. Becoming (Bhava)
  11. Birth (Jāti)
  12. Aging and death (Jarāmaraṇa)
• Implication: The teaching of dependent origination highlights the transient and interconnected nature of reality. By understanding this, one can begin to overcome attachment and ignorance, which are the root causes of suffering in Buddhist philosophy.

2. Interbeing (Thich Nhat Hanh's Concept):

• Definition: Interbeing is a term coined by the Vietnamese Zen Master Thich Nhat Hanh. It is a modern articulation of the ancient Buddhist concept of interconnectedness, emphasizing that everything "inter-is," meaning everything exists in relation to everything else.
• Key Idea: Interbeing highlights the deep interdependence of all beings and things. For example, a sheet of paper does not exist independently; it relies on the tree, the rain, the sunlight, the logger, and many other elements. In this sense, to "be" means to "inter-be" with everything else.
• Practical Application: Thich Nhat Hanh encourages mindfulness and awareness of this interconnectedness in daily life. Recognizing interbeing can lead to a greater sense of compassion, understanding, and respect for all living beings and the environment. This awareness also supports the practice of non-violence and peaceful coexistence.

Relationship Between Dependent Origination and Interbeing:

• Common Ground: Both concepts emphasize the interconnected and interdependent nature of reality. Dependent Origination explains this through the lens of cause and effect, focusing on how things come into being through conditions. Interbeing expands this understanding to show that everything is connected, and nothing exists in isolation.
• Philosophical Insight: By realizing the truth of dependent origination and interbeing, one can see that the self is not a separate, independent entity but is deeply connected with others and the world. This insight can lead to a reduction in selfishness, attachment, and ignorance, which are seen as the roots of suffering in Buddhism.

Practical Implications for Life:

• Compassion and Empathy: Understanding that our actions impact others and that we are all interconnected can foster a sense of compassion and empathy for others.
• Mindful Living: Recognizing interdependence encourages mindful living, where we become more aware of the consequences of our actions on others and the environment.
• Overcoming Suffering: By understanding the nature of dependent origination, one can break the cycle of suffering by addressing the causes and conditions that give rise to it.

In essence, both Dependent Origination and Interbeing point towards a deeper understanding of existence, encouraging individuals to live with greater awareness, compassion, and interconnectedness.

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WHAT IS HISTORY X CARR

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Consider E H Carr’s seminal work What Is History? (1961). In a chapter titled ‘Causation in History’, Carr admits that determinism introduces serious complications in historical analysis. However, he emphasises that historians focus on fruitful generalisations, or what Carr calls ‘real’ causes. To illustrate, imagine that Smith, walking to buy a pack of cigarettes, is killed by a drunk driver speeding around a blind corner. While it is true that had Smith not been a smoker, he would not have died, we cannot generalise the proposition, ‘smoking caused Smith’s death.’ It is much more useful, certainly in the context of history and everyday life, to say that the real cause of Smith’s death was the drunk driver, the speed of the vehicle, or the blind corner. This is why historians cite the Treaty of Versailles or the Nazi invasion of Poland in 1939 as a cause of the Second World War and not Hitler’s being born

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DMHC

Perception is also fundamental to how we treat chronic depression, major trauma or other psychological disorders. These disturbances lead to changes in how people see the world around them, and when those perceptions are changed through psychological intervention, it reduces their symptoms. For instance, people who have had car accidents may experience feelings of anxiety or panic when they see the same model car that was involved in their accident on the road. Exposure therapy allows these patients to reexperience traumatic reminders while maintaining a calm mood, effectively pairing the reminder with a different set of expectations. The same basic principle is evident in treatments for depression. Depressed people tend to see their failures as diagnostic of their personal abilities or character, while their successes are passed off as mere chance. Changing how people interpret these events – sometimes viewing failure as a result of uncontrollable factors and success as reflective of their own personal qualities – helps to alleviate excessive negative self-perception and, in turn, improve feelings of depression. Rather than expecting failure, these individuals may sometimes expect success.

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