An analogy of the palm tree

An analogy of the palm tree helps to understand the entity Mind.

A = Cross section of palm (Arupa, Rupa and Kama Loka)
B = The hollow stump of the palm (entity mind)
C = Roots/root structures (Panca upadana kkhandha)
D = Outer bark of the palm, the outside world
E = Soil
P = Palm seeds
NG = Nama gotta human
Nama Transcendent world
Rupa = Material world, from subtle to matter

A first beginning, the creation of the “mind”, cannot be found. The Buddha could not see it either, as this beginning is hidden in infinity. But the creation of a human being is preceded by a thought. It is a “Patisandhi Citta” and its sequence that connects the Gandhabba with the human zygote. This embryo then stands, in this analogy, for palm seed, P = palm seed. This palm seed needs the right nutrient medium “Paccaya” in the form of E= earth and countless “Pancakkhandha” for earth in the ”Nama Loka”, as well as “Āhāra” food in order to thrive.

The entire palm tree is therefore equivalent to the human being. The D= outer bark of the palm is the structure level of the human being, i.e. all the structures that we see in the outside world. The cross-section of the A= palm tree trunk is to be equated with the inner structure, which grows from the empty interior of the trunk, the B= Mind, through “Arupa Dhatu”, “Rupa Dhatu”, to the “Kama Dhatu”, the outside world, the D= bark of the tree. The roots and their structures represent Pancupadanakkhandha, embedded for each tree root, as NG= Nama Gotta or the root ball.

The growth of the palm tree from P= palm seed to the finished palm tree occurs through the enlargement of the root system “Pancupadanakkhandha” and NG, with the simultaneous growth of A, C, D.
The nutrients of the C= roots are dhammā, kammic energies, which are actually just structures. In the transcendent world (Nama), structures are equated with ideas or energies. That is why the Buddha said that dhammā are also rupa. Because rupa is form, structure or matter depending on the context. So in our context “dhammā” are transcendent structures, i.e. ideas that depict a structure that is energetic. Structure is also equated with energy or activities in today’s science. Dhammā have three types of structure. A structure for a “kamma” seed (kamma bija), a structure to generate a “kammic” consciousness (kamma viññāna) and a structure for rebirth (patisandhi viññāna).<br /><br /><br /><br /><br />
Now we can see that our mind depends on two structures. That of ”Nama” and that of ”Rupa”. The finished human being is therefore Nama Rupa to be equated with the complete palm tree. This analogy reflects the fact that the transcendent energies of the Kamma Loka at the initial level of Kamma Dhatu can be understood as transcended structures that have arisen from thoughts about the outside world, the Kāma Dhatu level, the structure level D = bark.

One could describe the “Dhatu” stages as basic structures. Three stages on the “Rupa” side and one stage on the “Nama” side. The “Dhatu” stage on the “Nama” side is purely transcendent.

So you have to cut off the mind at the roots, which means: “We have to change the thoughts so that the transcendent structures of the mind entity do not provide any support. We have to break away from the “Pancupadanakkhandha” root system. Because everything is actually a gigantically fast and complex thought that creates us and the whole world.

These structures of Namarupa change from moment to moment for each individual.

B= the mind can be seen as the empty stump of the palm tree, i.e. empty. At the basic stage of Arupa Dhatu, our mind (Hadaya Vatthu) would have formed only four basic entities of pathavi, āpo, tejo and vāyo on the basis of ignorance and four of vaṇṇa, gandha, rasa and oja on the basis of attachment. This structure is called “Suddhāshtaka”. When this structure is set in motion by a twist and rotation, the entity Mind is said to be Alive. Next, the Pasāda Rupa (C, S, G, J-Vatthus) are formed. This entire formation is created by Transcendent Structures from the Nama.
The mind can only be created and maintained by the structures around it. That is why Rupa is at the beginning of the five aggregates… Rupa, Vedana, saññā, Sankhara, viññāna. 
Because the mind depends on structures namely, on the formed thought structure. It is a complex thought (Citta) that is so fast that the Buddha could not find an analogy for this speed. This thought also rises and becomes consciousness when we focus on something. Thought represents the entire world and continues to advance, only held in place by its structure. Seeing Rupa as matter means that the structures or ideas, have become so condensed through attachment (tanha) and (avija) ignorance of PS cycles. The entire world consists of ideas that form structures. Matter is a byproduct of contaminated or highly condensed thoughts from ignorance.

The entity mind is empty and is only sustained by wrong thoughts and their structures that they create.

C= Pancakkhandha about the universe or solar system with the earth, are structures (ideas/rupa/citta) already formed in the nama loka, which we attract (upadana) when we reach the kāma dhatu stage. All 28 types of structures are present in the kāma loka. We just have to realize them when we grow up. When we have realized the earth as earth, we have added the structures to our NG = through attachment (tanha). The alignment of the structures is done through understanding. This understanding changes the structure of this thought (citta) which flows so complexly, rapidly and incessantly. This thought (citta) flowing in the structure mind is represented by ”nama rupa”.

Attachment to the external structure is called ārammaṇa, it is when the structure from the Rupa is mirrored in the Nama. We want to keep the structure with us. All structures in the Nama could be called Gati. With a PS cycle of ignorance based on “San Gati”, we let the thought about the object/structure/form/Rupa rise with “avijjā paccayā saṅkhāra” until we reach the point “taṇhā paccayā upādāna” where we change our “Panca upādāna kkhandha” structure, thereby changing the structures of our thought (Citta). At the same time we also change the three dhammā structures. We create a Kamma connection in the form of structure/Rupa in the “Nama”, with the “Rupa” in the Kama Loka. Kamma Vipaka also arises.
In the “entity mind”, joy is generated when the external structures are similar to the internal structure. When we condense the structures to strong, with lōbha (greed), dōsa (hatred or anger), the mind is heated, the bhava rises and we create structures for the “niraya”. With samphassa as a condition, samphassa-jā-vedanā arises, structures preferred by the “entity mind” are created. The “entity mind” creates “pancupadanakkhandha”, i.e. images of structures that are connected to “citta ja rupa” and can trigger the three types of feelings in the mind and body. “Citta ja rupa” arises due to an ārammaṇa and is a thought structure that can trigger three types of feelings (bad, good, neutral).

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