#buddhistphilosophy — Public Fediverse posts

COFE-CYEM: The True Path of Knowing God by Not Knowing the False

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Via Negativa and Via Positiva in COFE-CYEM: The True Path of Knowing God by Not Knowing the False

This paper presents a COFE-CYEM reflection on the relationship between Via Negativa and Via Positiva.

While it affirms the historic Christian faith centred on Christ, Scripture, and the gospel, several expressions — including “Fourth Truth”, “singular Reality”, “Melchizedek Priesthood”, and the various interpretive terms — are distinctively used within COFE-CYEM.

They are offered as explanatory language within this framework rather than as part of the historic Christian creeds or universally accepted theological vocabulary.

The Way

Even though the Via Negativa essentially rejects theological understanding in and of itself as a path to God, some have sought to make it into an intellectual exercise, by describing God only in terms of what God is not.

One problem noted with this approach is that there seems to be no fixed basis on deciding what God is not, unless the Divine is understood as an abstract experience of full aliveness unique to each individual consciousness, and universally, the perfect goodness applicable to the whole field of reality.

Apophatic theology is often accused of being a version of atheism or agnosticism, since it cannot truly say that God exists.

This cannot be said of COFE-CYEM theology.

We state very clearly that once Via Negativa is reached through the Fourth Truth, then Via Positiva can be truly experienced and truly knowing God by not knowing the false.

This is one of the main functions and purposes of our own built in system CC7 DS.

Please also see the link below –

The Fourth Truth Via Positiva Cataphatic Knowing through Via Negativa Apophatic Unknowing.

This is the heart of the COFE-CYEM way.

The Via Negativa is not an end in itself, nor is it a mere intellectual negation.

It is the necessary purification that prepares the soul for the full, joyful beholding of God in the Via Positiva. The two ways are not opposed but complementary movements within the singular Reality.

The Via Negativa clears away every “second” so that the Via Positiva can shine with clarity.

The result is the Fourth Truth Transcendence — the soul resting in the living Christ, knowing God by not knowing the false.

The Problem with Purely Intellectual Apophaticism

Some approaches to the Via Negativa have turned it into an intellectual exercise, endlessly describing God by what He is not. While this can guard against idolatry, it often leaves the soul in a barren negation without a positive ground.

There seems to be no fixed basis for deciding what God is not, unless the Divine is reduced to an abstract experience of full aliveness unique to each individual consciousness, or a universal perfect goodness applicable to the whole field of reality.

This can slide into a form of agnosticism or practical atheism, where God becomes so unknowable that He is effectively absent.

COFE-CYEM rejects this barren intellectualism. The Via Negativa is not an end but a means. It is the way of releasing every false image, every dualistic concept, every mental idol so that the soul may rest in the simple presence of the living God.

It is not the denial of God but the denial of every “second” that would stand between the soul and God. The Via Negativa is the practical discipline of Cofemplation: gently releasing every thought that implies separation until only the singular Reality remains.

The Fourth Truth as the Ground of True Apophatic Practice

In COFE-CYEM, the Via Negativa is grounded in the Fourth Truth: there has never been a second. This gives the way of unknowing a clear and fixed basis.

The soul does not wander in endless negation but releases every imagined separation, every dualistic construct, every false self so that it may rest in the One who is all in all.

The Via Negativa is the recognition that God is not ultimately known through concepts but through loving surrender. It is the way through the cloud of unknowing into the clear light of the singular Reality.

The Fourth Truth protects the Via Negativa from sliding into agnosticism or atheism. We state very clearly that God is, that Christ is the singular Life, and that the believer is already hidden with Christ in God.

The Via Negativa is not the denial of God but the denial of every false idea about God. It is the way of not knowing the false so that we may truly know the True.

The Fulfilment in Via Positiva

Once the ground is cleared through the Via Negativa, the Via Positiva can be truly experienced. The soul that has released every “second” can now behold the self-revelation of God in Christ with clarity and joy.

The Via Positiva is the celebration of the living God who makes Himself known in love.

It beholds Christ as the exact representation of the Father, Scripture as the living Word, creation as held within the one Life, and the indwelling Holy Spirit as the power of an endless life.

In the Fourth Truth, the Via Positiva is not opposed to the Via Negativa but its fulfilment.

The soul that has let go of every false image can now receive the true Image — Christ — without distortion. The Via Positiva is the joyful knowing of God by not knowing the false.

It is the soul seeing God not from a separate self in a body looking toward Him outside of you, but seeing your separate self in a body as God sees you from inside of Him, looking toward you and to who you falsely think you are in duality. God knows this to be a man-made idol illusion from the Fall and the first Adam.

The second Adam (Christ) came into duality to lead us back to our true self in non-duality with God.

The Practical Outworking in Daily Life

In daily life, the interplay of Via Negativa and Via Positiva becomes the rhythm of Cofemplation. When dualistic thoughts arise — fear, judgment, striving, separation — the Via Negativa gently releases them.

When the beauty of Christ appears — in Scripture, in creation, in the face of another — the Via Positiva receives it with joy. The soul moves between release and beholding, unknowing and knowing, until it rests in the singular Reality.

This is the way the believer lives in the world but not of it. Duality is seen for what it is, yet the believer engages the world from the place of union. The body is not denied but offered. The mind is not emptied but renewed.

The will is not crushed but surrendered in love. The believer serves the living God from the place of unclouded fellowship, seeing all things in Christ and all things held within the singular Reality.

Cofemplation

The Via Negativa and the Via Positiva are not opposing paths but complementary movements within the singular Reality. Only through stripping away all the falsity of duality and the false man-made mind idols and the dualistic thinking about who and what God is, can we then truly rest in who and what God truly is.

Only then can we start to be known and to know God as we truly are without false duality. God can accept nothing less or more than what He sees and knows in His Son. Then we can truly start to see and experience God in all we have to do with duality from our true reality within non-duality.

In COFE-CYEM, this is the way of Cofemplation.

The soul releases every “second” so that it may rest in the One who is all in all.

The Via Negativa clears the ground. The Via Positiva reveals the glory. The Fourth Truth holds both in the finished work of the Priest-King. The curtain is torn. The Holiest is open. The soul rests in the singular Reality.

There has never been a second.
The Via Negativa leads to release.
The Via Positiva leads to beholding.
The Fourth Truth holds both in union.
The dialogue continues.
The fruit remains.

The Fourth Truth stands. The dialogue continues. The fruit remains.

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the full coherence of the Fourth Truth presented within COFE-CYEM. The CC7 DS negation of attacks authenticates (Via Positiva Cataphatic Knowing) through (Via Negativa Apophatic Unknowing).

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

The Four Seals: The Hallmark of the Buddha’s Teaching

All that is conditioned is impermanent,
All that is tainted is suffering,
All phenomena are empty and devoid of self,
Nirvana is peace.

It is often said that the mark of a real Buddhist is that they accept these four seals. These four statements encapsulate the uniqueness of the Buddha’s teachings and set those teachings apart from all other religions and philosophies.

🗓️ Tuesday evenings 28 Jul to 10 Nov (15 weeks)
⏰ 6:30-8:30pm
📍Rigpa Sydney, 158 Australia St, Newtown & Online

https://registration.rigpa.org.au/civicrm/event/info?id=1396&reset=1

#buddhism #buddhist #philosophy #BuddhistPhilosophy #DzongsarKhyentseRinpoche

All that is conditioned is impermanent,
All that is tainted is suffering,
All phenomena are empty and devoid of self,
Nirvana is peace.

It is often said that the mark of a real Buddhist is that they accept these four seals. These four statements encapsulate the uniqueness of the Buddha’s teachings and set those teachings apart from all other religions and philosophies.

🗓️ Tuesday evenings 28 Jul to 3 Nov (15 weeks)
⏰ 6:30-8:30pm
📍Rigpa Sydney, 158 Australia St, Newtown & Online

https://registration.rigpa.org.au/civicrm/event/info?id=1396&reset=1

#buddhism #buddhist #philosophy #BuddhistPhilosophy #JetsunKhandroRinpoche

Migraine, Perception, and Creative Flow

Living Inside A Migraine

When pain, perception, and medication reshape daily life

I’ve been dealing with a migraine for nine days. This isn’t just a headache—it comes with aura, Alice in Wonderland syndrome, and persistent vertigo with nausea. My perception gets distorted, my thinking slows down, and basic tasks become difficult. The medication helps with the pain, but it brings its own side effects, and overall, it’s been hard to function.

In the middle of this, something unexpected happened.

A Brief Shift in State

Unexpected focus and creative flow during disruption

While I was heavily medicated, I had a period of intense creative focus. For a few hours, I was able to paint with a level of freedom that I don’t usually reach. It felt like my usual mental filters were lowered. I wasn’t second‑guessing decisions or holding back. I just worked.

The result was different from my normal work—more direct, less controlled, but also more expressive.

This raised a question for me: what actually changed in that moment?

Changes in Perception

How migraine and medication alter access, not ability

Triptans, the medication I use for acute migraine attacks, act on serotonin receptors. They’re not psychedelics, but they do affect how the brain processes signals. Combined with the migraine itself—especially aura, which already alters perception—the overall effect is a shift in how I experience space, color, and thought.

That shift isn’t comfortable. Most of it is disorienting and unpleasant. But within it, there was a brief window where my usual patterns loosened. And in that space, creative work felt easier.

Access, Not Creation

The work was already there—the conditions just changed

It’s important to be clear: the migraine didn’t “create” anything. The creativity was already there. What changed was how accessible it felt. The conditions removed some of the internal constraints I usually work within—habits, expectations, and self‑editing.

That’s not something I want to rely on. The cost is too high. But it does point to something useful.

If a change in mental state can affect how I access creativity, then there may be other ways to reach similar openness without the physical toll. It suggests that part of my creative process is limited not by ability, but by structure—how tightly I control the outcome, how much I filter while working.

There’s also a broader connection here. Decades ago, I had experiences with psychedelics that shifted how I saw the world and myself. Those experiences helped me let go of a lot of fear and rigidity. I don’t return to them now, but the perspective they opened up has stayed with me.

That perspective has been important in dealing with chronic migraine. The pain itself isn’t optional, but my response to it isn’t fixed. Over time, I’ve learned to manage the mental side of it—how much resistance I bring to it, how I interpret it, and how I move through it. That doesn’t eliminate suffering, but it changes its intensity and impact.

The recent experience fits into that same pattern. Even in a difficult state, there was a moment where something shifted—not into relief exactly, but into clarity of a different kind.

For me, the takeaway isn’t about the medication or the migraine. It’s about access.

The kind of creative flow I felt isn’t something external that I need to recreate through extreme conditions. It’s something internal that I was briefly able to reach under unusual circumstances.

Openness and Letting Go

When the boundary between experience and experiencer softens

There’s also a quality in that state that’s familiar from meditation. It’s a kind of openness where the usual sense of separation starts to fade. Instead of feeling like an observer acting on an experience, there’s just the experience itself—no clear boundary between the one perceiving and what’s being perceived. In that space, the need to control or interpret loosens, and the work unfolds more directly, without the usual distance between intention and action.

Working with Pain

Perspective, resistance, and what can shift

Another layer to this is perspective. The difference between being overwhelmed by the experience and moving through it often comes down to how it’s held. I wrote previously about the Four Noble Truths and the Eightfold Path as a framework for navigating chronic pain from migraine and lupus. What stands out to me now is how practical that framework is—not as philosophy, but as a way of adjusting perspective in real time.

When The Pain Takes Over

A reminder that practice isn’t always accessible

Pain is present. That part isn’t optional. But the added weight—resistance, fear, frustration—can shift depending on how tightly I hold the experience. That said, this isn’t always accessible. There are moments when the pain takes over completely. Last night was one of those times. I woke up in the middle of the night in severe pain after my first medication didn’t work. I couldn’t find my stronger medication, didn’t have my glasses, and ended up searching through cabinets, drawers, and bags in a panic. I knew that without it, I might end up in the ER—where the treatment helps, but comes with hours of discomfort and side effects. I was overwhelmed, in tears, and scared.

In moments like that, there isn’t much space for perspective or practice. But experiences like this also make something clear to me: without meditation, without the framework I’ve built from Buddhist practice, I would likely be living in that state of panic much more often. My commotion woke up my husband, who came in—calm, steady, not caught in the panic I was in. He found the medication, and he cleaned up the mess I had made searching as I went back to bed. That contrast stood out. It reminded me that while I can’t always access those tools in the moment, they still shape how I move through these experiences over time.

Returning to Openness

Creative flow, meditation, and another way of relating to experience

It’s not easy to stay open in the middle of persistent pain. In those moments, it’s hard to remember that the pain will pass—that it isn’t permanent. Pain forces attention into the present, but not calmly or intentionally. It can narrow everything down to urgency and survival. At the same time, it can act as a kind of teacher. It shows where resistance builds, where fear takes hold, and how quickly the mind tries to escape what’s happening. When I’m able to step back, even slightly, I can see it less as something to fight and more as something that reveals how I relate to experience.

What I keep coming back to is this: the experience changes depending on how I meet it. Not completely, not all at once, but enough to matter. And in those moments of openness, there is less separation—and a little more space for things to be as they are.

I painted this over six hours while medicated for a migraine, drifting in and out of focus. The haze loosened my usual self‑judgment, and the work shifted into something more fluid and intuitive. It’s not complete, but the evolution itself tells the story.

The Self

https://ridiculousbharath.wordpress.com/2026/05/12/the-self/

The Shape of a Life Well-Lived

https://legawa.com/2026/05/09/the-shape-of-a-life-well-lived/

Explore Valabhi, an ancient center of Buddhist and Hindu scholarship in Gujarat, renowned for its courses in philosophy, logic, grammar, and the Vedas. #Valabhi #AncientEducation #BuddhistPhilosophy #HinduPhilosophy #IntellectualLegacy #GujaratHistory #ScholarlyPursuits #VedicStudies #KnowledgeAndWisdom #HistoricCenters
https://medium.com/@sanjay.mohindroo66/valabhi-the-flourishing-hub-of-ancient-scholarship-0653c32275db

The #Yogācāra school's eightfold model of #consciousness (#vijñāna) offers a detailed Buddhist framework for understanding perception, identity, and delusion. By analyzing layers from sensory awareness to the unconscious "#storehouse" (#ĀlayaVijñāna), it provides a unique #psychoanalytic system without a permanent self (#anatta):

🌍 https://www.fabriziomusacchio.com/weekend_stories/told/2025/2025-06-07-vijnanas/

#WeekendStories #Buddhism #Psychology #Psychoanalysis #BuddhistPhilosophy #CognitiveScience

Conversation with Tianxiang Shao on Family and Feelings (2)

Scott Douglas Jacobsen
In-Sight Publishing, Fort Langley, British Columbia, Canada

Correspondence: Scott Douglas Jacobsen (Email: [email protected])

Received: January 12, 2025
Accepted: N/A
Published: January 22, 2025

Abstract

This interview offers an insightful exploration of Tianxiang Shao’s personal and academic journey, conducted by Scott Douglas Jacobsen. The conversation delves into Shao’s family history, including his grandparents’ migration from rural Anhui to the provincial capital, Hefei, amidst challenging socio-political landscapes such as the 1960s famine and Cultural Revolution. Shao discusses his career aspirations in artificial intelligence, his perspectives on success, materialism, and the balance between introversion and social growth. The dialogue also touches on Shao’s childhood creativity, his passion for number theory, and his views on the interplay between human and artificial intelligence. Additionally, Shao shares his philosophical influences, including Albert Camus, and his engagement with Buddhist texts for personal peace. The interview highlights Shao’s multifaceted interests, resilience in personal challenges, and his commitment to balancing academic pursuits with diverse hobbies, providing a comprehensive understanding of his character and intellectual pursuits.

Keywords: Artificial Intelligence, Buddhist Philosophy, Creativity, Cultural Revolution, Family Migration, Introversion, Materialism, Number Theory, Personal Resilience, Philosophical Influences, Social Growth, Success

Introduction

In this comprehensive interview conducted on January 12, 2025, Scott Douglas Jacobsen engages with Tianxiang Shao, a promising young scholar and aspiring artificial intelligence algorithm engineer. Shao shares his deeply rooted family history, detailing his grandparents’ migration from rural Anhui to Hefei during a tumultuous period marked by famine and the Cultural Revolution. The conversation navigates through Shao’s academic aspirations, his introspective views on success and materialism, and his journey towards personal and social growth. Shao’s childhood creativity and passion for number theory emerge as significant themes, alongside his perspectives on the future of artificial intelligence relative to human intelligence. The interview also delves into Shao’s philosophical inclinations, influenced by Albert Camus, and his practices for achieving personal serenity through Buddhist texts. Additionally, Shao reflects on his hobbies and the importance of maintaining a balanced life amidst academic pursuits. This dialogue provides a nuanced portrait of Shao’s character, highlighting his resilience, intellectual curiosity, and thoughtful approach to both personal and professional development.

Main Text (Interview)

Interviewer: Scott Douglas Jacobsen

Interviewee: Tianxiang Shao

Section 1: Grandparents’ Origins and Migration

Scott Douglas Jacobsen: There are a lot of details to fill in, about your grandparents! Which countryside of Huangshan were they from?

Tianxiang Shao: My paternal grandparents were not from Huangshan. They were born in a village in central Anhui, near the provincial capital, Hefei. My maternal grandparents, however, were from Huangshan, and the area where they lived is now called Tunxi District.

Jacobsen: How did they travel from the countryside to the city, and which city?

Shao: Hefei, the capital city of Anhui Province. The journey was quite challenging in many ways. My grandparents were exceptionally talented and managed to rise above their circumstances through rigorous selection processes during a time when China was extremely poor.

Jacobsen: Were there any outstanding stories from this trip from the countryside to the city?

Shao: Yes, there were. Both of my grandparents came from very poor families. At that time, many rural families had a lot of children. In the 1960s, China experienced a devastating famine, followed by the Cultural Revolution starting in 1966. As a result, my grandparents didn’t receive a complete formal education. Instead, they relied heavily on self-study and the education available through society.

Despite these hardships, they managed to excel. What’s more, my grandmother brought her four siblings from the countryside to the city, and now all of them are leading good lives.

Section 2: Achieving Family Prosperity

Jacobsen: What did they do to make prosperity for their family?

Shao: They relied entirely on their own efforts and achieved prosperity through hard work and dedication.

Section 3: Career Aspirations and Academic Pursuits

Jacobsen: What careers have you aspired to attain achievement in the big city?

Shao: For me, at this stage, my academic pursuits are the most important.

As a child, I wanted to become an astrophysicist. Later, I aspired to be a mathematician. Now, considering my current field of study and where I can achieve success, becoming an artificial intelligence algorithm engineer seems to be the most fitting goal.

Jacobsen: What work have been the actual choices in the big city?

Shao: I’m still a student and don’t have a job yet.

Section 4: Defining Success and Views on Materialism

Jacobsen: How do you define success?

Shao: Doing what you love and staying committed to it for a lifetime—that is success.

Jacobsen: Is there a peculiarity to their materialism, as in something ore specific like a naturalism, or is more standardly defined materialism without religious belief?

Shao: I think it’s probably more of the latter.

Section 5: Dreams, Small Town Charm, and Serenity

Jacobsen: Huangshan makes you sound like a small town family dreamer like me. 

Shao: Is that so? Haha. In fact, when I was a child, I always dreamed of big places. I loved visiting large office buildings, big shopping malls, and crowded areas. I enjoyed the excitement of exploring.

However, I gradually realized that small towns have their own charm. It wasn’t until I had lived in a big city for several years that I truly came to appreciate this.

Jacobsen: Do you feel that you carry some of that serenity with you?

Shao: Sometimes this serenity helps me block out the noise of the outside world, allowing me to think independently and explore the world on my own.

Section 6: Social Behavior and Personal Growth

Jacobsen: Do you feel more social now compared to before?

Shao: Haha, to be honest, I’ve always been a relatively introverted person and rarely participate in social activities unless necessary.

Jacobsen: When you didn’t get along well with peers, was this something to do with fights and misconduct, social awkwardness, or simply not fitting into the social groups?

Shao: That said, social skills are something that improve with experience. I believe my social skills and emotional intelligence are probably better now than they were five years ago.  

Part of the reason was social awkwardness, and another part was my lack of participation in social activities. You know, many people enjoy going to bars, dancing, or making a lot of noise together, but I rarely go to those places because I don’t enjoy that kind of hustle and bustle.

I rarely argue with others or engage in inappropriate behavior. I find arguments to be too draining, and I prefer not to spend my time on unnecessary people or matters.

Section 7: Childhood Creativity and Storytelling

Jacobsen: What were the stories “inspired by a clock”?

Shao: Those are stories from my childhood. I’ve always been someone who loves to daydream. Back then, I was inspired by movies like Inception and Interstellar. Sometimes, I would even jot down those ideas in my notebooks.

I remember imagining stories about traveling to the past by altering a clock, or epic battles between beings from different galaxies through time fissures. These stories might seem absurd now, but at the time, I even created abstract drawings to go along with them and thoroughly enjoyed the process.

Section 8: Mathematics Competitions and Interests

Jacobsen: What kind of mathematics competitions, e.g., olympiads?

Shao: Yes, exactly the Olympiad, but I only participated in regional-level Olympiad competitions and some mathematical modeling contests.

Jacobsen: What area of math do you like the most?

Shao: Number theory. This probably explains why I felt so comfortable when I first started solving numerical reasoning problems. I remember the first time I took a proper high-range IQ test—it was Ivan Ivec’s Numerus. At that time, I had no clear understanding of the underlying logic or techniques, but I quickly submitted it and scored an IQ of 165.

I love numbers; I feel that each number tells a story. Number theory is so harmonious and beautiful. From a young age, I’ve used my knowledge of number theory to solve some problems.

Section 9: Perspectives on IQ Tests and Hobbies

Jacobsen: That’s a nuanced and healthy sense of self-consciousness on the latter personal note and a balanced view of high-range tests. I’m told by those who’ve spent a lot of time—e.g., Rick Rosner—on them that they’re almost a great challenge and stimulating because they are genuinely difficult and take 20, 50, 200 hours or more, sometimes.  Those two factors of a speedy survey of the landscape and a rapid dig of the wells into the ground of a topic are pretty strong signs in youth. Outside of the math, was there anything in particular intriguing to you, apart from the academic work?

Shao: Thank you for the compliment! Let me first share my thoughts on high-range IQ tests. These tests are indeed very challenging, but there’s a mix of quality in the ones available today. So I usually approach them selectively. I treat them as a hobby—something to challenge myself with and enjoy the process rather than focus heavily on the results.

Many people ask me how much time I spend on these tests. I’ve actually calculated that my average time per test is about 6–8 hours. Occasionally, for particularly difficult tests that I enjoy, I spend longer. So far, only one numerical test has taken me over 50 hours: Mahir Wu’s N-World, which I consider the best pure numerical test out there.

As for my other interests, the truth is I have many! For example, I love playing table tennis, singing, and writing lyrics. I enjoy learning English and French, and I find great joy in reading. These are just a few examples.

These hobbies bring me happiness and balance alongside my academic work. I always recommend not letting academic work completely consume your life, as that can become exhausting.

Section 10: Artificial Intelligence vs Human Intelligence

Jacobsen: Do you think computers will become far smarter than even the top geniuses in this or that country?

Shao: I don’t think so. In fact, my field of study is related to artificial intelligence, and my mentor and most of my peers share the same view.

Computers are undeniably intelligent. Since IBM’s Deep Blue defeated the genius chess player Garry Kasparov 28 years ago, stories of computers surpassing humans have become commonplace. In the future, it’s safe to say that for executing specific tasks, humans can be entirely replaced by machines.

However, the two most remarkable traits of humans are emotion and creativity, which are deeply interconnected. No matter how advanced AI becomes—be it OpenAI’s ChatGPT o1-pro, or some of Google’s cutting-edge AI models—it will never truly experience the nuances of human emotions like joy, sorrow, bitterness, and sweetness. Nor will it possess the profound creativity unique to humans.

Lastly, here’s an interesting wordplay: in English, “AI” (artificial intelligence) sounds identical to “爱” in Chinese pinyin, which means “love.” So far, I haven’t seen anyone use this as a theme for a puzzle, but it’s a fascinating coincidence. I often think love is the root of many great creations, and AI will never have the capacity to actively experience or comprehend the broader essence of “love.”

Section 11: Philosophical Influences and Beliefs

Jacobsen: What do you think of Camus?

Shao: Oh, he is a great French philosopher and writer. I’ve read many of his works before, and I highly recommend The Stranger and The Myth of Sisyphus. My worldview has been significantly influenced by his philosophical framework.

Jacobsen: Is there much different between algorithms and artificial intelligence, e.g., the latter as a higher-order kind of the former?

Shao: There is a distinction between algorithms and artificial intelligence, though they are deeply interconnected. Algorithms are the step-by-step instructions or rules designed to perform a specific task or solve a problem. They are the building blocks of all computational processes, including artificial intelligence.

Artificial intelligence, on the other hand, is a broader concept that refers to the simulation of human intelligence processes by machines. It encompasses not just algorithms but also data, training methods, and systems designed to learn, adapt, and make decisions. In a way, AI can be seen as a higher-order application of algorithms, where algorithms work together in complex ways to create learning and decision-making capabilities.

Jacobsen: What Buddhist passages help bring some calm and peace?

Shao: I recommend three texts, all of which are well-known in the Buddhist world: the Diamond Sutra, the Shurangama Sutra, and the most famous one, the Heart Sutra.

The Heart Sutra is not very long—I memorized it completely when I was thirteen. Since then, whenever I feel restless, I recite it to calm myself down.

Jacobsen: Are there any neo-Daoist or Buddhist writers who capture a contemporary appreciation of Classical Chinese philosophy in a novel way? 

Shao: One prominent example is Li Zehou, a contemporary philosopher who integrates Confucianism, Daoism, and Buddhism with modern thought, presenting a fresh perspective on Classical Chinese philosophy.

Jacobsen: What is the other 20% of your worldview not incorporated primarily by science?

Shao: I have a partially idealistic perspective. I believe in the existence of some transcendent spiritual beings, such as God, Buddhas, or deities mentioned in various religions.

Interestingly, I recently discussed this exact topic with Zolly Darko, a well-known author of high-range IQ tests, and I also used percentages to describe my worldview during that conversation.

Jacobsen: What do you mean by science?

Shao: It’s the conventional understanding of science as we know it.

Jacobsen: Subjectively, of those tests, which one felt the hardest and took the most time?

Shao: I’ve answered this question before—it’s Mahir Wu’s numerical test N-World. I spent nearly 60 hours on it and achieved a score close to full marks.

However, this year I’m planning to spend a similarly long time on one of Paul Cooijmans’ tests, aiming to submit it around my birthday. I won’t reveal more details for now, haha!

Jacobsen: Is the existentialism mentioned in ethical philosophy related to the reference to Albert Camus?

Shao: Yes, exactly.

To add an interesting note, Camus consistently denied being an existentialist philosopher, yet later philosophers widely regard him as one.

Jacobsen: What facets of Marxism make sense of social realities in China? 

Shao: I’m sorry, but I prefer not to answer this question due to some political reasons. I hope you understand.

Section 12: Influences, Interests, and Personal Resilience

Jacobsen: What books have influenced you?

Shao: The Myth of Sisyphus by Albert Camus, Siddhartha by Hermann Hesse, Love in the Time of Choleraby Gabriel García Márquez, and Dream of the Red Chamber by the Chinese novelist Cao Xueqin.

Jacobsen: What music generates stronger feelings in you?

Shao: I must highly praise Lana Del Rey’s songs—she’s my favorite Western singer! Almost all of her songs resonate deeply with me.

In terms of musical forms, I love classical music, both Chinese and Western. I practiced violin as a child and later developed a strong appreciation for piano and violin compositions.

One genre I’ve always loved is Chinese traditional music (Guofeng). It brings me a sense of tranquility and is closely tied to China’s 5,000 years of history and culture. It feels almost like having a conversation with the ancients.

Jacobsen: Do we make a mistake in thinking the structured representation of letters on a page truly brings us in touch with the great minds of the past or merely in connection with the low-fidelity representation of what they had in mind?

Shao: I am more inclined to believe that it allows us to truly connect with great minds.

Jacobsen: How do you juxtapose the momentary feeling of the world as one with the realities of geopolitical strife?

Shao: I don’t particularly enjoy discussing too many politically related topics. I advocate for peace and hope that cultures from different countries can engage in equal exchanges and that people can support and help each other.

Jacobsen: Do you think the West’s primary concern among many of its populations with an Abrahamic afterlife is largely a waste of time and a cause of worry? We have large, anxious subpopulations.

Shao: Haha, I’m not very familiar with this topic. But from my perspective, I’ve never hoped for an afterlife—I only strive to live this life to the fullest.

Section 13: Closing Remarks

Jacobsen: How are you feeling since the last breakup?

Shao: Wow, at first, of course, I needed some time to adjust. But soon after, I got back on track because life and studies still needed to move forward.

I want to thank my good friends. I have several Chinese friends who supported me emotionally, including Tai Jing and Mahir Wu. My two friends from the Glia Society (you’re surely familiar with), Matthew Scillitani and Andrei Udriste, also comforted me. I’m grateful for their kindness!

I’m doing great now. I’m not even 21 yet, so there are plenty of opportunities and challenges ahead. I’ve grown to see matters like relationships in a much more mature way.

Lastly, thank you for this interview. I really enjoyed some of your questions, and I hope we meet again next time!

Jacobsen: Thank you for the opportunity and your time, Tianxiang.

Discussion

The interview between Scott Douglas Jacobsen and Tianxiang Shao provides a comprehensive insight into Shao’s personal background, academic ambitions, and philosophical perspectives. Shao discusses his family’s migration from rural Anhui to Hefei during the tumultuous 1960s, highlighting his grandparents’ resilience and dedication amidst socio-political challenges like the famine and Cultural Revolution. This history underscores Shao’s determination and commitment to overcoming adversity, traits that have shaped his pursuit of a career in artificial intelligence and his passion for number theory. A significant portion of the discussion focuses on Shao’s introspective views on success and materialism, emphasizing the importance of following one’s passions and maintaining a lifelong commitment to personal and academic goals. His introspective nature and introversion are balanced by his ability to find serenity and engage in independent thought, which contribute to his intellectual growth and creativity. Additionally, Shao shares his perspectives on the unique aspects of human intelligence, such as emotion and creativity, which he believes AI cannot replicate, demonstrating his nuanced understanding of the interplay between technology and human cognition.

Methods

The interview with Tianxiang Shao was conducted on January 12, 2025, utilizing a semi-structured format to allow for a flexible and in-depth dialogue. Scott Douglas Jacobsen prepared a series of open-ended questions that explored various facets of Shao’s life, including his family history, academic interests, philosophical beliefs, and personal resilience. Conducted virtually, the interview facilitated a comfortable environment for Shao to elaborate on topics of personal significance, ensuring a rich and meaningful conversation. This semi-structured approach enabled the exploration of both broad themes and specific details, allowing Shao to provide detailed responses that highlighted his motivations, values, and aspirations. The data gathered from the interview was analyzed thematically, identifying key motifs such as resilience, the balance between personal well-being and academic pursuits, and the influence of philosophical and spiritual practices on his life. This methodological framework ensured that the interview captured the depth and complexity of Shao’s experiences and perspectives, offering a nuanced understanding of his journey and future goals.

Data Availability

No datasets were generated or analyzed during the current article. All interview content remains the intellectual property of the interviewer and interviewee.

References

(No external academic sources were cited for this interview.)

Journal & Article Details

• Publisher: In-Sight Publishing
• Publisher Founding: March 1, 2014
• Web Domain: http://www.in-sightpublishing.com
• Location: Fort Langley, Township of Langley, British Columbia, Canada
• Journal: In-Sight: Interviews
• Journal Founding: August 2, 2012
• Frequency: Four Times Per Year
• Review Status: Non-Peer-Reviewed
• Access: Electronic/Digital & Open Access
• Fees: None (Free)
• Volume Numbering: 13
• Issue Numbering: 2
• Section: A
• Theme Type: Idea
• Theme Premise: “Outliers and Outsiders”
• Theme Part: 33
• Formal Sub-Theme: None
• Individual Publication Date: January 22, 2025
• Issue Publication Date: April 1, 2025
• Author(s): Scott Douglas Jacobsen
• Word Count: 2,484
• Image Credits: Photo by William Zhang on Unsplash
• ISSN (International Standard Serial Number): 2369-6885

Acknowledgements

The author thanks Tianxiang Shao for his time and willingness to participate in this interview.

Author Contributions

S.D.J. conceived and conducted the interview, transcribed and edited the conversation, and prepared the manuscript.

Competing Interests

The author declares no competing interests.

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.
© Scott Douglas Jacobsen and In-Sight Publishing 2012–Present.

Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen is strictly prohibited. Excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

Supplementary Information

Below are various citation formats for Conversation with Tianxiang Shao on Family and Feelings (2).

1. American Medical Association (AMA 11th Edition)
   Jacobsen S. Conversation with Tianxiang Shao on Family and Feelings (2). January 2025;13(2). http://www.in-sightpublishing.com/shao-2
2. American Psychological Association (APA 7th Edition)
   Jacobsen, S. (2025, January 22). Conversation with Tianxiang Shao on Family and Feelings (2). In-Sight Publishing. 13(2).
3. Brazilian National Standards (ABNT)
   JACOBSEN, S. Conversation with Tianxiang Shao on Family and Feelings (2). In-Sight: Interviews, Fort Langley, v. 13, n. 2, 2025.
4. Chicago/Turabian, Author-Date (17th Edition)
   Jacobsen, Scott. 2025. “Conversation with Tianxiang Shao on Family and Feelings (2).” In-Sight: Interviews 13 (2). http://www.in-sightpublishing.com/shao-2.
5. Chicago/Turabian, Notes & Bibliography (17th Edition)
   Jacobsen, S. “Conversation with Tianxiang Shao on Family and Feelings (2).” In-Sight: Interviews 13, no. 2 (January 2025). http://www.in-sightpublishing.com/shao-2.
6. Harvard
   Jacobsen, S. (2025) ‘Conversation with Tianxiang Shao on Family and Feelings (2)’, In-Sight: Interviews, 13(2). http://www.in-sightpublishing.com/shao-2.
7. Harvard (Australian)
   Jacobsen, S 2025, ‘Conversation with Tianxiang Shao on Family and Feelings (2)’, In-Sight: Interviews, vol. 13, no. 2, http://www.in-sightpublishing.com/shao-2.
8. Modern Language Association (MLA, 9th Edition)
   Jacobsen, Scott. “Conversation with Tianxiang Shao on Family and Feelings (2).” In-Sight: Interviews, vol. 13, no. 2, 2025, http://www.in-sightpublishing.com/shao-2.
9. Vancouver/ICMJE
   Jacobsen S. Conversation with Tianxiang Shao on Family and Feelings (2) [Internet]. 2025 Jan;13(2). Available from: http://www.in-sightpublishing.com/shao-2

Note on Formatting

This layout follows an adapted Nature research-article structure, tailored for an interview format. Instead of Methods, Results, and Discussion, we present Interview transcripts and a concluding Discussion. This design helps maintain scholarly rigor while accommodating narrative content.

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