metaphysics

AMA with Ali Beiner. Wednesday 2/4 at 11:00 AM CT

Kainos host Alexander Beiner exploring cultural sensemaking around psychedelics, popular culture, philosophy, psychology, alternative economics, and spirituality.

What is the 'Metacrisis' and How Do We Solve It? (AMA). Rewatch the live AMA conversation with Layman Pascal 

Severance is great, but it gets one thing weirdly wrong. (Very mild) Spoilers for season 1 of Severance ahead.

First, if you haven't seen Severance, I recommend it! Bookmark this, go watch season 1, form your own opinions, and come back to chat.

Ok, people who have context for what I'm about to say, read on!

I couldn't finish the show the first time I tried. I got about half way through, but the fundamental horror of the protagonists' situation was simply too disturbing for me. Friends would say "Oh it's so great, it's so funny and weird. What a thought provoking idea!" 

And I'd be sat there barely able to breathe at the idea that someone's life could be an unbroken experience of being at work, in a windowless building. 

Based on these conversations, I genuinely think many people aren't actually fully imagining what's happening to the characters. It might also be because I was working as a full time employee, in front of a computer all day, during that first attempt.

Second attempt, I managed to dial down my vicarious horror enough to get through the season, and it is a great show.

Now the part I think the writers get wrong. 

I think, in one important way, they also failed to fully empathize with the situation. 

Mark, the main character of season 1, is presented as having chosen to become severed and work at Lumen as a way of dealing with and escape from the grief of the loss of his wife.

Superficially, this makes sense. It's a common trope, and makes psychological sense to me, that people often deal with grief by pouring themselves into work. So that, for at least those hours of the day, you have a distraction from the pain.

But getting severed would actually have the opposite effect. It would remove that tool from your life. It would mean you had one less way to escape the grief. Rather than waking up filled with grief, then going to work, and getting a few hours of relief, before going home and picking up the grief, you would wake up with the grief, head to work, and then immediately be coming home where your grief filled existence could continue, uninterrupted.

You might argue that it was Mark who missed this, when he made the choice, and now he's dealing with the consequences. But that's not in the text. What's in the text is just the implication that getting severed was Marks strategy for dealing with the grief, with no exploration of the fact that actually that's a horrible strategy. 

Thoughts? Counterpoints? What did you think of the show?

(ps, I'd just like to say how delighted I am that the generated images are now optional 🙏)

Your self doesn't ultimately exist. . Your self doesn't ultimately exist.    

When you take one path. When you take one path, all other paths die and are left behind.

Such is the weight of all our choices.

But I'm not good at letting things die. I keep going back and dragging half-alive corpses around. Abomination!

You stink of the dead. Mark your endings and grieve them, foul beast!

Infinite players understand the inescapable likelihood of evil. They therefore do not attempt to eliminate evil in others, for to do so is the very impulse of evil itself, and therefore a contradiction. They only attempt paradoxically to recognize in themselves the evil that takes the form of attempting to eliminate evil elsewhere.

- James P Carse, Finite and Infinite Games

In a smaller way, this speaks to part of the spirit of not enforcing a certain kind authenticity in relateful sessions. And for taking full responsibility for your experience.

Infinite players understand the inescapable likelihood of evil. They therefore do not attempt to eliminate evil in others, for to do so is the very impulse of evil itself, and therefore a contradiction. They only attempt paradoxically to recognize in themselves the evil that takes the form of attempting to eliminate evil elsewhere.

- James P Carse, Finite and Infinite Games

In a smaller way, this speaks to part of the spirit of not enforcing a certain kind authenticity in relateful sessions. And for taking full responsibility for your experience.

The declaration that “none of this is real”, or that “reality is an illusion” is trivial and does a disservice to the pursuit of truth and love. The power of recognising that “everything is an illusion/nothing is real” lies wholly in using this as a portal to deeper wisdom and knowledge. The danger of recognising that “everything is an illusion/nothing is real” is in mistaking this as a conclusion that implies that nothing matters.

A milestone on the spiritual path met by seekers pursuing meditation, prayer, philosophical enquiry, physics, psychedelics, and diverse other practices alike, is a profound ontological realisation that is frequently articulated as “none of this is real” or “this is all an illusion”.

The basis for this statement relates to the observation that when the parts of experience are sufficiently analysed, matter does not at all possess the properties that it appears to at the normal daily plane of existence.

When this phenomenon is discovered via experiential inquiry, it looks like finding that everything dissolves into/arises from nothing.

Summarising these observations as a conclusion that “everything is an illusion/nothing is real” is trivial in the simplest sense of this word - on its own, it provides no real value, no insight that is intrinsically powerful.

It is what follows from this statement that is really important - but that is unfortunately often left unspoken.

The power of this observation lies in recognising that it represents a portal, a threshold to power. But it is not an end point or a meaningful conclusion of its own, and misunderstanding it as such can cause a lot of confusion.

Spontaneous awakening or deeper questions can reveal the true power of the understanding that “everything is an illusion/nothing is real”. Questions such as: What does it mean, to “be real”? If everything is an illusion, then what is real - what is not an illusion? And what are we to do with our experience of all these “illusions” which appear very real? When I accept that this is all an illusion, how am I wiser than I was before I understood this?

In looking beyond the surface we may discover that “only love is real” (or “God” or “energy” or “this special type of subatomic stuff”) and this can be a powerful context shift that fundamentally changes a person's approach to life - because it at least anchors this insight to a profound force of goodness and truth (rather than merely pointing to what is not).

Or at the very least this subsequent step can provide some momentary comfort to existential concerns about the ramifications of loss, mistakes, and regrets.

But knowing “everything is an illusion” alone doesn't automatically translate into a better way of living which must take place now, in the material context we are inextricably part of. At best it can open a deep personal channel to direct knowledge of love, but at worst it can operate as a thought terminating cliche, with the erroneous implication that since nothing is real, nothing matters. This existential despair may spontaneously open a person to its paradoxical opposite, in which case the observation represents a powerful catalyst to more truth and love (revealing my hot take as hyperbole), but I think that’s probably a rare scenario.

I think a more common implication that people take is that since nothing matters, we may as well discard intention, reverence, and structures of meaning. However if we just ignore stuff and meaning because they it's not real we will meet with very negative experience. The more devoted seekers might conclude that it’s fine and insignificant to have a negative experience, since their suffering is merely a choice and not real according to this axiom. However they can not avoid deciding that something is better than another thing (even if it is just to be landed at “the truest truth” that nothing is real - they are committing to that, at the very least, being real, and therefore undermining any logical consistency or internal validity in their stance. This is a classic fatal dilemma encountered in epistemology and relativism) and distracts the seeker from the continued evolution of love and truth that is available. This fatal dilemma also implies the solution that love > nothing.

In order to be relevant and meaningful, “everything is an illusion/nothing is real” usually requires significant additional inquiry which will illuminate the path to living within a multi-plane context, where different truths hold at different levels of inquiry and experience, and where we may live better moments when we understand this well, including understanding how the different levels interact and affect one another. My wish is that people who present this axiom also articulate how it is in service to love and truth.

We have the option to see everything in your life as collaborative; we are scared to say this because we don't want to victim-blame but we're also scared of the possibilities and transcendence that opens up.  

OK I’ve tried talking about this before and it always feels impossible, but it also feels super important, so here goes, relatively uncensored (meaning super philosophical, my apologies and hope some of you enjoy!):

“We have the option to see everything in your life as collaborative”

1. The nature of the universe is co-constructed / nondual: I think “experience” and “reality” are fundamentally intertwined; you can’t talk about a world out-there without a subjectivity talking about it (experiencing) and you can’t have an experiencing without a world out there (reality). In other words, subject and object (consciousness and matter) are one interpenetrated thingy. When I say “reality” I really mean “reality-experience” and when I say “experience” I really mean  “experience-reality.” Sometimes I just say “Life.”
   
   I mean this in a very extreme way.
   
   Not collapsing to the outer (materialism): This is not “there’s a pre-existing world out there, and many different pre-existing subjective views on it” which is the common way of understanding pluralism. That framing still fundamentally separates the outer world from the inner, and presumes a kind of self-existence of the outer without consciousness, which I think is basically epistemologically untenable. We simply can’t know if that’s possible, ever, because every thought- or real- experiment we do will always be known, by us, inside of a conscious experience.
   
   Not collapsing to the inner (idealism): This is also not “there’s no world out there, just constructs,” which I see as incoherently self-defeating: where do the constructs exist? We’re just hiding the fact that we presume constructs are objectively existing prior to that statement, and then declaring nothing inherently exists. It also doesn’t jive with out lived experience that there seem to be “things” like the laws of physics that are outside of our ability to simply construct a new meaning around. Perhaps the laws of physics are mutable, but we’d still be left with a meta-physics claim, like the one I’m making:
   
   The inner and outer, the consciousness and matter, fundamentally coexist as one occurrence. This is what I’m referring to as “life” in the title of this post.
   
   

1. From this claim I think another follows that there’s a (possibly) inviolable metaphysics of correspondence between the interpretation and world-out-there, a “mirror” to the (obvious to almost all adults) correspondence between the world-out-there and interpretation: eg I can reinterpret the experience of stubbing my toe, but I can’t reinterpret the existence of the table leg I stubbed it on. The most obvious inverse correspondence is that I can use my reinterpretation to change the outer world: let’s say I consider stubbing my toe a lesson, and what I learn from that lesson is that I want to move the location of my table. Now I move my table.
   
   You can probably see where I’m going with this.
   
   If I don’t have access to the interpretation that toe-stubbing is a lesson-opportunity, maybe I’m less likely to move the table, or change my walking patterns, or whatever. (Yes there’s another failure mode in thinking the lessons are always only internal lessons, but that’s recapping the “collapsing to the inner” mentioned above, so already covered I think). Having the lesson-frame changes the way we encounter and react to adversity, even as small as toe-stubbing. Any given frame changes the way we encounter and react to all that we experience, because they’re interpenetratingly one thing.
   
   

2. “Everything in my life is collaborative” is one of the interpretation-choices we all have; and it is causative in the same way “stubbing my toe is a lesson” is causative. I think this is a pragmatic statement of fact; here’s the value-laden one:
   
   Seeing everything that happens as collaborative is very good way to live, and results in greater well-being.
   
   It puts us in flow with what’s happening rather than resistance; it has us take self-responsibility for “what now” and keeps us close to where our actual power is (meaning making, as Frank said yesterday); all of this leads to a better experience regardless of your values and regardless of your life circumstances.
   

“we are scared to say this because we don't want to victim-blame”

This feels very un-politically-correct to talk about because people immediately try to apply it to others. They misinterpret it to mean, “If someone has a shitty experience it’s their fault.” 

This is a mistake!

(1) I’m not using it to talk about others.
(2) The capacity to do something now doesn’t imply the capacity to have done something in the past.
(3) I’m definitely not saying it’s fair.

The statement is about everything in your life, not everyone’s life. The mistake at a philosophical level is trying to make it an “out there” proposition, instead of remembering the entanglement of inner-and-outer.

This clarification is super important because to the extent what I’m saying is true, it’s a huge, underutilized technology in well-being improvement available to you in your life, but it remains unavailable to you if you think that using it means you have to blame other people for their circumstances. Don’t do that! Not necessary! For personal use only! (Even when I apply these ideas in coaching sessions, and we teach them in The Relateful Coaching School, it’s always first from a place of asking questions, finding attunement.)

“but we're also scared of the possibilities and transcendence that opens up”

The other most common block to trying on this perspective is that we’re terrified of being this powerful: 

• What if we don’t use it responsibly? (Then you’d have the chance to see that as collaborative, taking the results as feedback)

• What if we can’t use it well? (There’s no standard—that’s an unnecessary imposition we make up in our heads; and I don’t know if there’s an end either, so we’re always growing in capacity, if we want to) 

• Does this mean it’s our fault if we don’t have a good experience? (no, remember that would be collapsing the outer to the inner)

And we’re terrified at facing the reality of how deeply interconnected we are. 

This means the “I” that I think I am really is indistinguishable from the entire world, which calls into the question the nature of that I. This is a scary thing to face, in my experience. Luckily, as far as I can tell the nature of reality-experience is holonic—transcendence always comes with including. So yes, I am much much bigger than whatever concept I make of myself, but that bigness doesn’t erase the concept or the me, it simply contextualizes it in something much grander. Which ironically, gives us a lot more room for self-expression, play, and surrendering into embracing the whole human experience with all of it’s complexity, suffering, and joy.

#DeepTakes 

We need to recover the idea of the Soul from its destruction at the hands of modern metaphysics and its distortion in traditional Christianity.

Modernity dismantled the notion of the soul. It took the human being apart to see how we work and said "well, there's no part labelled soul in here, so I guess that's not a thing."

But we actually implicitly live as if there were such a thing as a soul. We experience ourselves as souls, and the people around us as souls. 

So to align with modern metaphysics, we have to pretend this is not the case, in exactly the same way that, eg, traditional Christians pretend to believe that people go to heaven when they die.

This pretending causes us great unnecessary distress, and we would be happier, more whole, and more aligned with reality if we recovered a notion of the soul.

BUT WATCH OUT!

Because one of the candidate notions of the soul is that provided by traditional Christianity, and it's a candidate that a lot of people are turning to in response to the problem above. But traditional Christianities notion of the soul is a gross distortion. It sees the soul as a *thing* which you *posses*, that is fragile and susceptible to the dangers of the world, and must be protected from temptation and corruption, through your human lifetime, so that it can arrive intact in paradise. And this is horrendously confused.

We need new notions, new creativity in this area, and a willingness for smart, rational, scientifically literate people to recover the language of the soul.

#DeepTakes

We have the option to see everything in your life as collaborative; we are scared to say this because we don't want to victim-blame but we're also scared of the possibilities and transcendence that opens up.  

OK I’ve tried talking about this before and it always feels impossible, but it also feels super important, so here goes, relatively uncensored (meaning super philosophical, my apologies and hope some of you enjoy!):

“We have the option to see everything in your life as collaborative”

1. The nature of the universe is co-constructed / nondual: I think “experience” and “reality” are fundamentally intertwined; you can’t talk about a world out-there without a subjectivity talking about it (experiencing) and you can’t have an experiencing without a world out there (reality). In other words, subject and object (consciousness and matter) are one interpenetrated thingy. When I say “reality” I really mean “reality-experience” and when I say “experience” I really mean  “experience-reality.” Sometimes I just say “Life.”
   
   I mean this in a very extreme way.
   
   Not collapsing to the outer (materialism): This is not “there’s a pre-existing world out there, and many different pre-existing subjective views on it” which is the common way of understanding pluralism. That framing still fundamentally separates the outer world from the inner, and presumes a kind of self-existence of the outer without consciousness, which I think is basically epistemologically untenable. We simply can’t know if that’s possible, ever, because every thought- or real- experiment we do will always be known, by us, inside of a conscious experience.
   
   Not collapsing to the inner (idealism): This is also not “there’s no world out there, just constructs,” which I see as incoherently self-defeating: where do the constructs exist? We’re just hiding the fact that we presume constructs are objectively existing prior to that statement, and then declaring nothing inherently exists. It also doesn’t jive with out lived experience that there seem to be “things” like the laws of physics that are outside of our ability to simply construct a new meaning around. Perhaps the laws of physics are mutable, but we’d still be left with a meta-physics claim, like the one I’m making:
   
   The inner and outer, the consciousness and matter, fundamentally coexist as one occurrence. This is what I’m referring to as “life” in the title of this post.
   
   

1. From this claim I think another follows that there’s a (possibly) inviolable metaphysics of correspondence between the interpretation and world-out-there, a “mirror” to the (obvious to almost all adults) correspondence between the world-out-there and interpretation: eg I can reinterpret the experience of stubbing my toe, but I can’t reinterpret the existence of the table leg I stubbed it on. The most obvious inverse correspondence is that I can use my reinterpretation to change the outer world: let’s say I consider stubbing my toe a lesson, and what I learn from that lesson is that I want to move the location of my table. Now I move my table.
   
   You can probably see where I’m going with this.
   
   If I don’t have access to the interpretation that toe-stubbing is a lesson-opportunity, maybe I’m less likely to move the table, or change my walking patterns, or whatever. (Yes there’s another failure mode in thinking the lessons are always only internal lessons, but that’s recapping the “collapsing to the inner” mentioned above, so already covered I think). Having the lesson-frame changes the way we encounter and react to adversity, even as small as toe-stubbing. Any given frame changes the way we encounter and react to all that we experience, because they’re interpenetratingly one thing.
   
   

2. “Everything in my life is collaborative” is one of the interpretation-choices we all have; and it is causative in the same way “stubbing my toe is a lesson” is causative. I think this is a pragmatic statement of fact; here’s the value-laden one:
   
   Seeing everything that happens as collaborative is very good way to live, and results in greater well-being.
   
   It puts us in flow with what’s happening rather than resistance; it has us take self-responsibility for “what now” and keeps us close to where our actual power is (meaning making, as Frank said yesterday); all of this leads to a better experience regardless of your values and regardless of your life circumstances.
   

“we are scared to say this because we don't want to victim-blame”

This feels very un-politically-correct to talk about because people immediately try to apply it to others. They misinterpret it to mean, “If someone has a shitty experience it’s their fault.” 

This is a mistake!

(1) I’m not using it to talk about others.
(2) The capacity to do something now doesn’t imply the capacity to have done something in the past.
(3) I’m definitely not saying it’s fair.

The statement is about everything in your life, not everyone’s life. The mistake at a philosophical level is trying to make it an “out there” proposition, instead of remembering the entanglement of inner-and-outer.

This clarification is super important because to the extent what I’m saying is true, it’s a huge, underutilized technology in well-being improvement available to you in your life, but it remains unavailable to you if you think that using it means you have to blame other people for their circumstances. Don’t do that! Not necessary! For personal use only! (Even when I apply these ideas in coaching sessions, and we teach them in The Relateful Coaching School, it’s always first from a place of asking questions, finding attunement.)

“but we're also scared of the possibilities and transcendence that opens up”

The other most common block to trying on this perspective is that we’re terrified of being this powerful: 

• What if we don’t use it responsibly? (Then you’d have the chance to see that as collaborative, taking the results as feedback)

• What if we can’t use it well? (There’s no standard—that’s an unnecessary imposition we make up in our heads; and I don’t know if there’s an end either, so we’re always growing in capacity, if we want to) 

• Does this mean it’s our fault if we don’t have a good experience? (no, remember that would be collapsing the outer to the inner)

And we’re terrified at facing the reality of how deeply interconnected we are. 

This means the “I” that I think I am really is indistinguishable from the entire world, which calls into the question the nature of that I. This is a scary thing to face, in my experience. Luckily, as far as I can tell the nature of reality-experience is holonic—transcendence always comes with including. So yes, I am much much bigger than whatever concept I make of myself, but that bigness doesn’t erase the concept or the me, it simply contextualizes it in something much grander. Which ironically, gives us a lot more room for self-expression, play, and surrendering into embracing the whole human experience with all of it’s complexity, suffering, and joy.

#DeepTakes 

We have the option to see everything in your life as collaborative; we are scared to say this because we don't want to victim-blame but we're also scared of the possibilities and transcendence that opens up.  

OK I’ve tried talking about this before and it always feels impossible, but it also feels super important, so here goes, relatively uncensored (meaning super philosophical, my apologies and hope some of you enjoy!):

“We have the option to see everything in your life as collaborative”

1. The nature of the universe is co-constructed / nondual: I think “experience” and “reality” are fundamentally intertwined; you can’t talk about a world out-there without a subjectivity talking about it (experiencing) and you can’t have an experiencing without a world out there (reality). In other words, subject and object (consciousness and matter) are one interpenetrated thingy. When I say “reality” I really mean “reality-experience” and when I say “experience” I really mean  “experience-reality.” Sometimes I just say “Life.”
   
   I mean this in a very extreme way.
   
   Not collapsing to the outer (materialism): This is not “there’s a pre-existing world out there, and many different pre-existing subjective views on it” which is the common way of understanding pluralism. That framing still fundamentally separates the outer world from the inner, and presumes a kind of self-existence of the outer without consciousness, which I think is basically epistemologically untenable. We simply can’t know if that’s possible, ever, because every thought- or real- experiment we do will always be known, by us, inside of a conscious experience.
   
   Not collapsing to the inner (idealism): This is also not “there’s no world out there, just constructs,” which I see as incoherently self-defeating: where do the constructs exist? We’re just hiding the fact that we presume constructs are objectively existing prior to that statement, and then declaring nothing inherently exists. It also doesn’t jive with out lived experience that there seem to be “things” like the laws of physics that are outside of our ability to simply construct a new meaning around. Perhaps the laws of physics are mutable, but we’d still be left with a meta-physics claim, like the one I’m making:
   
   The inner and outer, the consciousness and matter, fundamentally coexist as one occurrence. This is what I’m referring to as “life” in the title of this post.
   
   

1. From this claim I think another follows that there’s a (possibly) inviolable metaphysics of correspondence between the interpretation and world-out-there, a “mirror” to the (obvious to almost all adults) correspondence between the world-out-there and interpretation: eg I can reinterpret the experience of stubbing my toe, but I can’t reinterpret the existence of the table leg I stubbed it on. The most obvious inverse correspondence is that I can use my reinterpretation to change the outer world: let’s say I consider stubbing my toe a lesson, and what I learn from that lesson is that I want to move the location of my table. Now I move my table.
   
   You can probably see where I’m going with this.
   
   If I don’t have access to the interpretation that toe-stubbing is a lesson-opportunity, maybe I’m less likely to move the table, or change my walking patterns, or whatever. (Yes there’s another failure mode in thinking the lessons are always only internal lessons, but that’s recapping the “collapsing to the inner” mentioned above, so already covered I think). Having the lesson-frame changes the way we encounter and react to adversity, even as small as toe-stubbing. Any given frame changes the way we encounter and react to all that we experience, because they’re interpenetratingly one thing.
   
   

2. “Everything in my life is collaborative” is one of the interpretation-choices we all have; and it is causative in the same way “stubbing my toe is a lesson” is causative. I think this is a pragmatic statement of fact; here’s the value-laden one:
   
   Seeing everything that happens as collaborative is very good way to live, and results in greater well-being.
   
   It puts us in flow with what’s happening rather than resistance; it has us take self-responsibility for “what now” and keeps us close to where our actual power is (meaning making, as Frank said yesterday); all of this leads to a better experience regardless of your values and regardless of your life circumstances.
   

“we are scared to say this because we don't want to victim-blame”

This feels very un-politically-correct to talk about because people immediately try to apply it to others. They misinterpret it to mean, “If someone has a shitty experience it’s their fault.” 

This is a mistake!

(1) I’m not using it to talk about others.
(2) The capacity to do something now doesn’t imply the capacity to have done something in the past.
(3) I’m definitely not saying it’s fair.

The statement is about everything in your life, not everyone’s life. The mistake at a philosophical level is trying to make it an “out there” proposition, instead of remembering the entanglement of inner-and-outer.

This clarification is super important because to the extent what I’m saying is true, it’s a huge, underutilized technology in well-being improvement available to you in your life, but it remains unavailable to you if you think that using it means you have to blame other people for their circumstances. Don’t do that! Not necessary! For personal use only! (Even when I apply these ideas in coaching sessions, and we teach them in The Relateful Coaching School, it’s always first from a place of asking questions, finding attunement.)

“but we're also scared of the possibilities and transcendence that opens up”

The other most common block to trying on this perspective is that we’re terrified of being this powerful: 

• What if we don’t use it responsibly? (Then you’d have the chance to see that as collaborative, taking the results as feedback)

• What if we can’t use it well? (There’s no standard—that’s an unnecessary imposition we make up in our heads; and I don’t know if there’s an end either, so we’re always growing in capacity, if we want to) 

• Does this mean it’s our fault if we don’t have a good experience? (no, remember that would be collapsing the outer to the inner)

And we’re terrified at facing the reality of how deeply interconnected we are. 

This means the “I” that I think I am really is indistinguishable from the entire world, which calls into the question the nature of that I. This is a scary thing to face, in my experience. Luckily, as far as I can tell the nature of reality-experience is holonic—transcendence always comes with including. So yes, I am much much bigger than whatever concept I make of myself, but that bigness doesn’t erase the concept or the me, it simply contextualizes it in something much grander. Which ironically, gives us a lot more room for self-expression, play, and surrendering into embracing the whole human experience with all of it’s complexity, suffering, and joy.

#DeepTakes 

I just noticed how the "no-self" doctrine supports the "materialist industrial epistemological complex". My friend Divia has coined this intense-but-great phrase "So “materialist epistemology industrial complex” is my own mental handle, and it might be silly but I like it for now.

I claim that there’s some memeset that launders legitimacy from “everything is made out of stuff in a refuctionistic way, seems like the laws of physics" 

And today I was noticing how the Buddhist doctrine of 'no-self' contributes to this whole way of thinking—

by denying that there's a self (claiming instead what we call a "self" are five aggregrates/skandas that interact in a way that seems selfy but doesn't actually constitute a real thing) this thinking can fall trap to leaving the so-called objective/external world pre-existent, out-there, reducing it to just physics.

—at least as its imported into the USA. And probably not how it is interpreted by deep Mahayana practitioners, for example, or people who have actually reached the nondual nirvana state advertised by the practice and that gave rise to the doctrine, who would experience this as a false duality and notice that whatever we normally think of a subject would need to be included/accounted for in/as the object.

... No belief is true, no matter how popular or plausible

... No belief is true, no matter how popular or plausible