Life Existence - How it begins and continues to begin?

All existence contain with basic elements - Energy, Matter and Space.

Basic elements would subject to conditional balance and imbalance phenomena.

Under balance phenomena, 3 basic elements start to integrate with each other to create aggregate activities.

Under imbalance phenomena, 3 basic elements start to disintegrate from each other to create segregate activities.

The principle in effect: -

A stream of balance phenomena would conjure up aggregate activity;
A stream of aggregate activities would conjure up information;
A stream of information would conjure up memory;
A stream of memories would conjure up ignorance;
A stream of ignorance would conjure up volitional impulse;
A stream of volitional impulses would conjure up consciousness;
A stream of consciousness would conjure up body and mind;
A stream of body and mind would conjure up six sense bases;
A stream of six sense bases would conjure up contact;
A stream of contacts would conjure up feeling;
A stream of feelings would conjure up craving;
A stream of cravings would conjure up clinging;
A stream of clinging would conjure up becoming;
A stream of becoming would conjure up birth;
A stream of births would conjure up aging;
A stream of aging would conjure up death;
A stream of deaths would conjure up segregate activity;
A stream of segregate activities would conjure up imbalance phenomenon;
A stream of imbalance phenomena would conjure up new balance phenomenon.

Energy and Matter

Energy or Matter is actually the same thing; both reflected in a different form. Just like, Cause or Effect is the same thing; both reflected in a different time of event.

Matter is simply something that contains mass and takes up space as a solid, liquid, gas or plasma. The atom is a basic unit of matter that consists of a dense, central nucleus surrounded by a cloud of negatively charged electrons. The atomic nucleus contains a mix of positively charged protons and electrically neutral neutrons. In other words, matter is also known as concerted, aggregated or concentrated or wrapped energy.

As scientists have discovered, energy cannot be created or destroyed – it only transforms itself based on any subjected conditions. Therefore, we could summarise that all activities would evolve around the orientation of energy or matter in the platform of space at all times.

Law of Nature & the Buddha’s teachings

If one was to observe one’s surroundings intently, everything that exists would always try to achieve the state of balance. All things would only exist in perpetual conditions when there is a balance circumstance.

Thus, when things run off-balance or when one stirs up in any phenomena of existence (volitional or non-volitional term), the law of nature would take its course to balance it in another way across time and plane of existence. This law of nature is also known as law of balancing.

In the Buddhism context, the law of balancing can also be classified as the law of Karma in the nature across time and plane of existence. Karmic Law is a natural phenomenon law that is not shaped by someone else; no one owns it; neither Buddhism. It is merely a law of balancing for all things in order to achieve the circumstance of equilibrium in the nature.

Also, we need to understand that long before the rising of Buddha Dhamma 2,600 years ago, the realm of existence already running its course as according to the natural bounding laws. And the wise Buddha has seen through the reality of it, recommended with permanent remedies to liberate one from these natural bounding laws.

Wisely, the Buddha recommended “Middle Path” (path of balancing) in facing the realm of Karmic Law (law of balancing) as the fundamental route to taste enlightenment.

"Middle" means neutral, upright, and centered. It means to investigate and penetrate the core of life and all things with an upright, unbiased attitude. In order to solve a problem, we should position ourselves on neutral, upright and unbiased ground. We investigate the problem from various angles, analyze the findings, understand the truth thoroughly, and find a reasonable conclusion.

The Middle Path in Buddhism does not mean having a biased view or superficial understanding only. The "Middle Path" represents a distinct theory and way of Buddhist practice that is not common to other religions. Buddhism is a religion with high moral values. It lays great emphasis on human thought and action in dealing with the natural environment, society or individual problems. It is concerned with the relationship between thoughts and behavior, and the relationship between behavior and its consequences.

In short, the Buddha recognised all thoughts and actions as wholesome or unwholesome only. The meaning of wholesome would be in totality of perspective and unwholesome would be in non-totality of perspective. There is no holy or sinful act or thought in the eyes of the Buddha except for skillful or unskillful one.

Basic elements & Conditional phenomena

When the 3 basic elements (energy, matter and space) interacted together, the very first dot of becoming process (integration process) begins under balance phenomena. When billions and trillions of dots come together, it would manifest into some sort of beings or things.

Respectively, each dot contains a sort of genetic information that is unique and aggregation of dots would subsequently develop into a pool of behaviour. Such unique behaviour would be enclosed within the same being or thing until the next unbecoming process (disintegration process) begins upon a specific time of maturity.

During the disintegration process, the basic elements encompassed in the same billions and trillions of dots would liberate from each other and sustain freedom of sorts under imbalance phenomena. When more different beings when through the same disintegration processes, more different billions and trillions of dots would sustain freedom and thus assimilate among each other in the realm of existence before waiting for another new balance phenomena to arise again.

In an instance, when a being is lying dead, the energy, matter and space elements would separate of each other. Both conscious and subconscious (energy) aggregates would depart the body (matter). It is the same case scenario for plants, insects or any material things – but only subconscious aggregates exist and would depart from the body. Kindly refers to the attachments for a detailed illustration on integration and disintegration process of beings or things.

Law of Dependent Origination (Profound Version)

The principle in effect: -
A stream of balance phenomena would conjure up aggregate activity;
A stream of aggregate activities would conjure up information;
A stream of information would conjure up memory;
A stream of memories would conjure up ignorance;
………………………

So far, all the available texts or sutras on the Buddha’s teachings have pointed out ignorance as the first link or cause in the wheel of life.

However, if one was to observe this aspect of ignorance intently, it simply could not arise out of nowhere or out of thin air. Definitely, it has to arise out of "memorised" events that have taken place beforehand.

In psychology, memory is defined as an organism's ability to store, retain, and recall information and experiences. So, when aggregate activities began, some sort of information would be produced, stored and recalled in the integrated elements. In a layman term, this process is called creation and pro-creation within beings or things. If memory aggregate is absent, the process of replication could not arise in all beings or things at all.

Let us illustrate in the learning of speeches among young children. If a child has no memory ability, then whatever lessons that were taught on would instantly be forgotten or erased and progression to the next advance level would be deemed impossible.

Similarly, it was the Buddha’s recommendation for one to always see and lives in the present, neither in the past nor in the future. When one lives well in the present, one would lead to the cessation of memories of the past and this would subsequently lead to the cessation of ignorance in the future.

The principle in effect: -

The seeing of Ultimate Truth leads to the cessation of balance phenomenon;
The cessation of balance phenomenon leads to the cessation of aggregate activity;
The cessation of aggregate activity leads to cessation of information;
The cessation of information leads to cessation of memory;
The cessation of memory leads to the cessation of ignorance;
The cessation of ignorance leads to the cessation of volitional impulse;
The cessation of volitional impulse leads to the cessation of consciousness;
The cessation of consciousness leads to the cessation of body and mind;
The cessation of body and mind lead to the cessation of six sense bases;
The cessation of six sense bases lead to the cessation of contact;
The cessation of contact leads to the cessation of feeling;
The cessation of feeling leads to the cessation of craving;
The cessation of craving leads to the cessation of clinging;
The cessation of clinging leads to the cessation of becoming;
The cessation of becoming leads to the cessation of birth;
The cessation of birth leads to the cessation of aging;
The cessation of aging leads to the cessation of death;
The cessation of death leads to the cessation of segregate activity;
The cessation of segregate activity leads to the cessation of imbalance phenomenon;
The cessation of imbalance phenomenon leads to the cessation of conditional phenomenon;
The cessation of conditional phenomenon leads to the cessation of time;
The cessation of time leads to unconditional freedom of basic elements - Energy, Matter and Space.

Ultimately, pure Energy, Matter and Space elements would sustain in permanency with absence of time – that is Nibbana.

Balance condition & Sentient beings

Balance is generally defined as a state of equilibrium or equipoise; equal distribution of weight, amount, etc; a condition of being steady; a state of equilibrium or parity characterized by cancellation of all forces by equal opposing forces; a harmonious or satisfying arrangement or proportion of parts or elements, as in a design.

Whereas, Sentient is defined as responsive to or conscious of sense impressions; finely sensitive in perception or feeling. Sentient beings are denoted as beings with consciousness or sentience or specifically it denotes the presence of the 5 aggregates and are characteristically not enlightened and are thus confined to the death, rebirth and suffering characteristic of Samsara.

When we describe the characteristics of sentient beings, we are actually referring to the energy enclosed within it that is subject to the rising and falling events.

The conscious aggregates within the sentient beings would initiate thoughts or acts that are devoid of inherent existence. For every rising force of thoughts or acts, a new equal opposing force would arise as well across time (past, present & future) and plane of existence. Continuous rising and falling of thoughts or acts would shape the wheel of life.

As mentioned before, energy or matter is actually the same thing; both reflected in a different form. Just like, cause or effect is the same thing; both reflected in a different time of event.

Let us look at the following illustrations: -

Cause = Effect

Cause 1 conjures up Effect 1;
Effect 1 conjures up Cause 1-1;
Cause 1-1 conjures up Effect 1-1;
Effect 1-1 conjures up Cause 1-1-1;
…….., etc.


Action = Reaction

Action 1 conjures up Reaction 1;
Reaction 1 conjures up Action 1-1;
Action 1-1 conjures up Reaction 1-1;
……., etc.

If present,
Cause 1 > Effect 1;
Action 1 > Reaction 1

future will be,
Effect 1 > Cause 1-1; *
Reaction 1 > Action 1-1*

*This is the scenario of a good person having to face with unfortunate events; a bad person having to enjoy fortunate events in a life time.

E.g.

Loan $100 = Repayment $100

If today,
Loan $100 > Repayment $100

tomorrow will be,
Repayment > new Loan $100

In another scenario, balance condition could be depicted in the acts of giving and taking i.e.

The rise of free taking (reward) leads to the rise of accountable giving (sacrifice);
The rise of free giving (sacrifice) leads to the rise of unaccountable taking (reward)

A cessation of conditional phenomena (balance & imbalance) would lead to cessation of cyclical influences i.e. when action ceased; reaction ceased, when cause ceased; effect ceased. And the antidote to the cessation of it would be radiating loving-kindness and compassion that act for weakening the link of suffering in the wheel of life.

The principle in effect: -

A stream of loving-kindness and compassion would conjure up empathy;
A stream of empathy would conjure up boundless;
A stream of boundless would conjure up voidness;
A stream of voidness would conjure up stillness;
A stream of stillness would conjure up peacefulness;
A stream of peacefulness would conjure up Enlightenment.

As a summary, every existence (sentient, non-sentient, or any material things) consist of energy oriented towards the balance condition as according to the equilibrium law of nature.

Let oneself be awakened and not be hampered by belief boundaries. Liberate oneself from any hindrances and be enlightened.

“One has to see the things as they are; to liberate oneself from it and be enlightened. Have boundless compassion and loving kindness along the way.” This would be a permanent remedy to all the dukkhas that was recommended by the Buddha.

In short, the essence of Buddha Dhamma can be simplified as follows: -

1. Step 1 : To see the things as they are. (It includes all things; not just Dukkha.)

2. Step 2 : To liberate oneself from it.

3. Step 3 : To be enlightened.

Always consider oneself as Dhammafarer or Ultimate Truthseeker with no boundaries and no label or tag attached to it.

“Bend your faith to fit the Truth; not bend the Truth to fit your faith” – that is Buddhism.

“Taste the food; not eat the Menu” – that is the true practice of Buddhism.

Buddhism and Science
Singapore August 10, 1988

Revised excerpt from
Berzin, Alexander and Chodron, Thubten.
Glimpse of Reality.
Singapore: Amitabha Buddhist Centre, 1999.

Question: Could you speak more about the relationship between Buddhism and science, and give some specific examples of points that they share in common?
Answer: The dialogues between Buddhist masters such as His Holiness the Dalai Lama and scientists have focused so far primarily on three areas. One is astrophysics, concerning primarily how the universe developed. Does it have a beginning? Was it created or is it part of an eternal process? Another topic is particle physics, regarding the structure of atoms and matter. The third is neurosciences, about how the brain works. These are the main areas.

One of the conclusions that both science and Buddhism reach in common is that there is no creator. In science, the theory of the conservation of matter and energy states that matter and energy can neither be created nor destroyed, only transformed. Buddhists totally agree and extend the principle to mindas well. "Mind" in Buddhism means awareness of phenomena - either conscious or unconscious - and awareness of phenomena can neither be created nor destroyed, only transformed. Thus, rebirth is simply a transformation in the ongoing continuity of an individual's awareness of phenomena, but now with the physical basis of another body.

Particle physicists emphasize the role of the observer in defining anything. For example, from a certain point of view, light is matter; from another point of view, it is energy. What type of phenomenon light seems to exist as depends on many variables, particularly on the conceptual framework the investigator is using to analyze it. Thus, phenomena do not exist inherently as this or that from their own sides, unrelated to the consciousness that perceives them.

Buddhism asserts the same thing: what things exist as depends on the observer and the conceptual framework with which the person regards them. For example, whether a certain situation exists as a horrible problem or as something solvable depends on the observer, the person involved. If somebody has the conceptual framework, "This is an impossible situation and nothing can be done," then there really is a difficult problem that cannot be solved. However, with the frame of mind that thinks, "This is complicated and complex, but there is a solution if we approach it in a different way," then that person is much more open to try to find a solution. What is a huge problem for one person is not a big deal for another. It depends on the observer, for our problems do not inherently exist as monstrous problems. Thus, science and Buddhism come to the same conclusion: phenomena exist as this or that dependent on the observer.

Similarly, neurologists and Buddhists both note the dependently arising relationship of things. For example, when the neurologists examine the brain in an attempt to find what makes our decisions, they find that there is no separate "decision-maker" in the brain. No little person called "me" sits inside the head, receiving information from the eyes, ears and so on, as if on a computer screen, and makes decisions by pushing a button so that the arm does this and the leg does that. Rather, decisions are the results of complex interactions of an enormous network of nerve impulses and chemical and electrical processes. Together, they bring the result, a decision. This happens without there being a distinct entity that is a decision- maker. Buddhism emphasizes the same thing: there is no "me" which is permanent and solid sitting in our heads, which makes our decisions. Conventionally, we say, "I'm experiencing this. I'm doing that," but actually, what occurs is the result of a very complex interaction of many different factors. Science and Buddhism are very close in this regard.

Question: What is time? As students, we need to be on time for lectures and to have sufficient time to prepare for our studies or fulfill our responsibilities at work. How can we understand time in order to make life easier?
Answer: Buddhism defines time as "a measurement of change." We can measure change in terms of the motion of the planets or the position of the sun in the sky. We can measure it in terms of how many lectures we go to in a semester - we have gone to twelve and two more are left - or we can measure it in terms of physical, bodily cycles - the menstrual cycle, the number of breaths we take, and so on. These are different ways of measuring change and time is simply a measurement of change.

Time does exist, but according to how we think of it, time affects us differently. For example, we think, "I only have one day left before the exam!" Because we are thinking of time in a small number, we get anxious because we do not have enough time. If we think of it in a different way, "There are twenty-four hours left," then there seems to be ample time to do some preparation. Psychologically, it depends on how we look at it. If we view time as something solid and oppressive, we will be overwhelmed by it and will not have enough time. However, if we look at it openly, as how much time we have, we will try to use it constructively, instead of becoming upset.

Question: Buddhism emphasizes logic and reasoning. Is there a certain point, as in other religions, at which a leap of faith is necessary?
Answer: Buddhism does not require that. We can see this from the Buddhist definition of what exists. What exists is defined as "that which can be known." If it cannot be known, then it does not exist, for example, rabbit horns, turtle hair, or chicken lips. We can imagine human lips on a chicken; we can imagine a cartoon drawing of lips on a chicken; but we can never see chicken lips on a chicken because there is no such thing. It does not exist because it cannot be known.

This implies that everything that exists can be known. It is possible for our minds - namely, our mental activity of awareness of phenomena - to encompass everything. There are statements in the scriptures saying that the absolute is beyond the mind and beyond words. Firstly, I do not like to translate the term as "absolute" in English because it gives the connotation that it is beyond us, as if it were something up in the sky. Instead, I prefer to translate it as "the deepest fact about things." The deepest fact about things does exist. It is beyond mind and beyond concepts and words in the sense that it is beyond our usual ways of perceiving things. Language and conception imply that things exist in black and white categories. Good person, bad person, idiot, genius - the implication of using language is that things actually exist in such well-defined, independent categories: " This is a dumb person. He cannot do anything correctly." "This is a great person." Perceiving reality is seeing that things do not exist in these fantasized, impossible ways, in black and white categories. Things are more open and dynamic. Someone may not be able to do something now, but that does not mean that he or she is exclusively an idiot. The person can be many other things - a friend, a parent, and so on.

Thus, when we say that the deepest fact about things is that they exist in a way that is beyond mind and beyond words, we are referring to the fact that things do not exist in the ways that concepts and language imply they do. Our minds are capable of encompassing that.

It is not that our minds cannot encompass certain things so we must make a leap of faith to believe in them. Buddhism never demands us to have blind faith. On the contrary, Buddha said, "Do not believe what I say just out of respect for me, but test it out yourself, as if you were buying gold." That is true on all levels.

The logic of a particular point may not be immediately obvious to us. However, we do not reject something just because initially we do not understand it. By patiently learning and investigating, something that we previously did not understand can start to make sense.

[Samana]

Gosh, that's a massive amount of information for people to try to absorb all at once takso. Especially as most of the people posting here are either new to Buddhism or not Buddhists!

As far as Dependent Origination is concerned, this is probably the best resource available by P. A. Payutto -especially chapter 5 where it can be understood over the course of one day:

http://www.buddhanet.net/cmdsg/coarise.htm

There's also an essay on Dependent Origination written by one of the members of Buddhism Without Boundaries and available to read in their Theravada forum.



Kind wishes,

Samana

[Samana]

Oh, forgot to mention, takso, would you be kind enough to reference your quotes with URL links to the source material, please?


Many thanks.

I am a bit skeptical about relating science, (aka western materialism), with spirituality. After all, if one only believes in the material universe, then there is no transcendence, there is no faith. Coming from a physical science background, I think that science is the best tool for understanding the material universe. If Buddhism is just another avenue to the material, then it is devalued. Science and religion are separate, the same way art and science are separate. One does not strengthen or deny the other. When working with the material world, I use science. When looking into the spiritual world, I look to the great writings of Buddhism, Taoism, Christianity, etc. The best explanation that I have ever read, that works for me is from Don Juan speaking to Carlos C. when he is attempting to explain the difference between the Tonal and the Nagual. He said that “The Tonal is everything we can think of to ask a question of. It is all the material things on this table, (they are sitting in a café, and Don Juan is saying that the universe is everything on the table, such as the salt shaker, the silver ware, etc). The Naugal is what is left, that does not exist on the table, which we cannot even come up with questions for”. I think that western materialism by its very definition cannot understand everything. A great example of this is the neurologist struggle with consciousness. Our self awareness is something that transcends the physical world. While science can map neurons, and find regions of the brain that “light up” during certain mental efforts, we are nowhere close to a good theory on human consciousness. Buddhism however defines the “mind that is clear, formless and allows for objects to arise in it, and that the mind knows, awareness, a consciousness which can engage with objects”. This is only one of the many things that we can only “know” through direct experience, and cannot weigh, measure, or pigeon hole this kind of experience. Anyway, that’s my take on it. Peace

On another topic, I would like to ask those who understand Buddhism better than I, about the idea of Karma. I understand that Karma has to do with the result of attachment, whether good or bad, but the idea of karma cycling from lifetime to lifetime is confusing. Did the Buddha mean that we are working on karma that our ancestors made for us? Does karma transcend our lives, and roll over, much the way a CD rolls over with interest? Any help would be appreciated. Peace

[Samana]

Hi plumbbob,

The Buddha said that kamma is intention.

This topic "What are your views on kamma/karma?" might be helpful to read.

http://www.buddhismwithoutboundaries...of-kamma-karma



with kind wishes,

Samana

Originally Posted by Samana

Oh, forgot to mention, takso, would you be kind enough to reference your quotes with URL links to the source material, please?


Many thanks.

Hi Samana, I don't quite understand what you mean as above?

The presented articles are purely the outcome of my inner and profound observation of the nature with influence from the Buddha’s teachings.