Mass, Energy, Space

Our contemporary scientific theories assert that gravity is not a traditional force but a result of the dynamical curvature of spacetime. This understanding posits that the geometry of space is influenced by mass and energy. The accompanying illustration simplifies the concept of gravitation, depicting a smaller sphere orbiting a larger one due to the distortion caused by the larger object's presence.

> Mass-energy distorts the fabric of spacetime.

Einstein's Theory of General Relativity replaced the outdated view of a static spatial backdrop with a dynamic conception of spacetime, where objects and space are fundamentally intertwined. The location of an object determines the intensity of the gravitational field at that point, which in turn influences the geometric structure of that field. We can observe this curvature through a phenomenon known as gravitational lensing. When light from distant astronomical bodies travels vast distances, its path can be altered by regions with significant mass-energy, resulting in distorted optical images that provide insights into the amount of matter encountered along the way.

This profound realization about the geometric nature of gravity leads us to infer the existence of Dark Matter. For further reading, visit: https://bit.ly/30MS9Js

Form is Emptiness, Emptiness is Form

The empirical understanding of how objects influence space has ancient roots, evident in the skillful interplay of black and white in traditional Zen art. The white space in these paintings is not merely a static background but an integral component of the artwork.

Social and Spatial Cognition

Spatial metaphors permeate modern language. Abstract hierarchies—such as power, status, and competence—are often described in spatial terms, like "higher" status or "closer" competence (Proulx et al., 2016). When we teach, we aim to bring others "closer" to understanding concepts. The paper "Where am I? Who am I?" delves into the relationship between spatial and social cognition, offering several insightful definitions of personality:

> “Dispositions through which an organism perceives and interacts with the world, providing a framework for the mind to operate within.” (Ferrari and Sternberg, 1998)

> “A dynamic organization within the individual of those psychophysical systems that determine his characteristics, behavior, and thought.” (Allport, 1937)

> “A reference frame, via attentional prioritization, of what is valued and therefore attended to in the environment.” (Anderson et al., 2011)

Through genetic predispositions and the external environment, we develop a specific "lens" through which we interpret the world. This lens filters information deemed relevant to us, thereby limiting what we can focus on. Here, personality diverges from the concept of self.

The notion of self is seen as emergent, described as "a reference frame of the mind derived from the interaction between personality dispositions and the environment" (Lewin et al., 1936; Wayment et al., 2015). This frame of reference can evolve in varied ways, with some being more conducive to well-being than others.

Egocentric vs. Allocentric

The distinction between egocentric and allocentric spatial reference frames is clearly articulated in the following excerpt:

> “An egocentric reference frame denotes the location of something else in relation to oneself, while an allocentric reference frame identifies the location of something else in relation to another object, independent of oneself.” — Proulx et al., 2016

Both reference frames are utilized in our daily experiences. As we navigate our environment, we oscillate between these perspectives, constructing a cognitive map based on the relationships between various elements and ourselves. Discussing the advantages of meditation, the following quote highlights:

> “Ultimately, such practices strive for non-egocentric, allocentric-like effects on personality, such as a 'quiet ego' self-identity (Wayment et al., 2015). An 'allo-inclusive' identity that integrates the social and physical environment into the perceived sense of self is desirable, as such individuals report lower depression, higher satisfaction, and a greater sense of connection with others.” (Leary et al., 2008)

Prioritizing a particular mode of spatial perception seems beneficial for shaping a self-identity. While science quantifies well-being, Zen master Dogen offers insights into the underlying reasons for this phenomenon.

Leaping Clear of Abundance and Lack

> Genjo Koan.

This title refers to one of Dogen's most renowned works, often interpreted as "Actualizing the Fundamental Point." Kosho Uchiyama translates it as “the ordinary profundity of the present moment becoming the present moment.” Both interpretations are insightful, but I wish to focus on the following passage concerning our earlier discussions on spatial cognition. Below are three translations of the same verse by various esteemed authors:

> “To carry the self forward and illuminate myriad dharmas is delusion. That myriad dharmas come forth and illuminate the self is enlightenment.” — Bokusan Nishiari

> “That we move ourselves and understand all things is ignorance. That things advance and understand themselves is enlightenment.” — Shunryu Suzuki

> “Conveying oneself toward all things to carry out practice-enlightenment is delusion. All things coming and carrying out practice-enlightenment through the self is realization.” — Kosho Uchiyama

These translations beautifully encapsulate the dichotomy. If we construct a rigid and unyielding view of self and attempt to engage with the world from that standpoint, we are mistaken. Conversely, if we allow the world to reveal our essence, we experience realization. When our identity co-evolves alongside our environment, this embodies practice-enlightenment—a continuous process of expression. The initial path is delusion because it does not align with the nature of reality. A self-concept that exists independently of the external world is a mental construct; our very being is intricately woven into the universe's fabric.

References to spatiality are prevalent here, as each quote speaks of movement as the means through which our existence interfaces with the myriad dharmas (interpreted as the world or all things). Shunryu Suzuki’s idea of things advancing and understanding themselves is particularly clear. There exists no egocentric agent, nor any distinction between background and foreground; rather, understanding and differentiation arise as life unfolds.

Cognitively, we inevitably employ both egocentric and allocentric modes of reasoning. Our bodies are naturally equipped for this, having evolved to do so. However, if we insist on maintaining a rigid conceptualization of self, perhaps we should dismantle the distinctions between space and object. It may be more beneficial to emphasize the interconnectedness of all things rather than cling to arbitrary separations. Rather than perceiving ourselves as agents moving in space, we might consider ourselves as movements of space.

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Works Cited:

The remarkable study linking spatial and social cognition:

• Where am I? Who am I? The Relation Between Spatial Cognition, Social Cognition and Individual…
  • Knowing who we are and where we are are two fundamental aspects of our physical and mental experience. Although the… [www.ncbi.nlm.nih.gov](https://www.ncbi.nlm.nih.gov)

Three commentaries on Dogen’s Genjo Koan:

• Dogen's Genjo Koan
  • One of the greatest religious practitioners and philosophers of the East, Eihei Dogen Zenji (1200-1253) is today… [books.google.com.hk](https://books.google.com.hk)