[Tobi-Wan Kenobi]

Controlled processes from the Nama Loka, which manifest themselves in the Kama Loka.

1.) Nonlocality in physics refers to the property of a theory in which processes only affect their immediate spatial surroundings. In other words, events only affect their immediate surroundings.

In classical physics (Newtonian mechanics), any long-distance actions are possible. In principle, every event can influence every other event because there is no explicit study of it
In Einstein’s special theory of relativity, however, certain events cannot in principle influence each other. For example, events that are not connected by the world line of a ray of light cannot interact with each other. This is because the speed of light is considered the top limit speed. An event here on Earth cannot be linked by a beam of light to an event on Alpha Centauri (four light years away), because the beam of light has not yet reached Alpha Centauri after one year. This is called a space-like separation of events.

In quantum mechanics, nonlocality refers to the property of entangled states, such as: B. a pair of photons generated by laser bombardment of a crystal is described by a wave function that determines the overall spin of the system.

The question of locality or nonlocality is therefore fundamental to our understanding of the physical world. When I examine this matter with the help of the Buddhadhamma based on the Heim theory and 6 Dimension in Color by Hannes Schmidt, I come to the following conclusions.

2.) Processes from the Nama Loka that manifests them in the Kama Loka.
Two entangled elementary particles are controlled by the “entity pañcakkhandha” from the “Nama Loka” and the “Vinnana Dhatu” does not care how far or how long these elementary particles are from each other. Whether it’s 1mm or a light year or more.

 

Entangled elementary particles

 

3.) Yes, that may be correct, that on the quantum level, with entanglement so to speak, no information is transmitted other than the entanglement itself. However, this only applies to individual quantum objects and not to higher collective levels/kalapas.

The Buddha said “pañcakkhandha” embedded in the namagotta is everything in this world. Since in the “pañcakkhandha” everything that has ever been conceived in this universe in connection with form/rupa is deposited in the form of “pañcakkhandha”.

3b.) Light quanta
Light photons, for example, only have structure, dhammā energy and a time coordinate. So they only propagate in space as a probability wave and that’s why they can also overlap in space. This means that photons are not present in space at all or they do not appear as a structural flow. Energy only appears spatially when the photon transfers the energy to the spatial electron.

3c.) Dimension 1 to 3 is the space coordinate
Dimension 4 is the time coordinate.
Dimension 5 is the structure coordinate
Dimension 6 is the coordinate Nama Loka with Namagotta, Pancakkhandha, Dhammā

4.) A single elementary particle therefore only has one potential, but information is only connected to rupa, i.e. form. Therefore, in rupa, vēdanā, saññā, saṅkhāra and viññāṇa, rupa is always at the beginning.
Furthermore, one would say that the classical entropy principle only applies to inanimate matter in its entirety. However, this does not apply to living matter. Living matter behaves A-causally towards all thermodynamic probabilities and this is related to the connection to the entity Mind.
Now we have in the form of “pañcakkhandha” transcendent organizational potentials that behave completely independently of space and time.

5.) So one could now say: “If a process, whether spatiotemporal or transcendent or both, is controlled by the entity “pañcakkhandha”, then “pañcakkhandha” is the cause of its development. This creates a goal that is directed by “pañcakkhandha” into the future and thus a direction forward is created. In conventional quantum theory, the principle of causality is always something that starts from the past, i.e. the cause/effect of something. So Albert Einstein was right when he said that there is something hidden behind quantum entanglement There must be a mechanism and that is “pañcakkhandha”. The causality in relation to “dead matter” is therefore a special case. Dead matter in quotation marks, since all matter contains life in itself or depends on it, or is still connected to entelechal residues etc. Perhaps more at another time.

6.) The “Pañcupādānakkhandha” are imprints of Rupa that arise in the present moment and they become “Atita Pañcakkhandha” that are added to the “Namagotta”. They are always related to living matter. Every living being is automatically attached (taṇhā) based on their experiences.

7.) There are eleven types of Rupa (mental impressions) in Rupakkhandha: past, present, future, near, distant, subtlety (Sukuma), grossness (Olarika), likes (Panita), dislikes (Appanita), inner (Ajjhatta) and outer ( Bahiddha). Here internal rupa means (mental impressions) of body parts, and external rupa are (mental impressions) of external objects.

So it is quite clear that Rupakkhandha encompasses everything we have ever seen (including previous births), that we see now and hope to see in the future. The record of what belongs to the past is permanent and is called Namagotta. Once there is knowledge in the world, we cannot get rid of it.

8.) Each elementary particle is therefore subject to a selection law and this lies in “pañcakkhandha” embedded in the “namagotta” of the “Namaloka”.
Thus, every spatial temporal event, regardless of whether it is mass, weighable elementary particles or light, always has activity patterns attached to it. So every elementary particle in subatomic space or even below always has an image/component in the “pañcakkhandha” of the Nama Loka. That has to be the case, because it represents a structure; without this image there would only be empty space. This means that every material structure, elementary particle or biological (interpreter) body always has a mirror image in the form of several “pañcakkhandha” that remain embedded in the “Namagotta”. These “pañcakkhandha” are firmly linked to our biological matrix via the Hadaya Vatthu. These “pañcakkhandha” are also the structures that our Reitz processing manages with the help of Citta and the five aggregates.

9.) In the Buddhadhamma we have three main structural stages Arupa Dhatu, Rupa Dhatu and Kama Dhatu, which can be divided into Bhava stages. Embedded in these three structural stages are the 28 types of Rupa and the Suddhāṭṭhaka.
In my opinion, all the fundamental properties that provide physical phenomena in the world today are based on the structures of elementary matter.
The well-known structures of today’s science are; “Geometry-Mathematics…, preliminary stages of forms or things that face the origin (vacuum fluctuations), mass spectrum, elementary particles, atoms, molecules, macrocollectives, the next level is based on this with bioparticle network units, chromosomes + viruses, archaea + organelles, prokaryotes, Eukaryotic cells, homogeneous tissue, heterogeneous tissue, organs + plants + simple animals, animal organisms.

10.) All of these structures consist of activities (kamma energies) of the Nama Loka, as well as the three main structural stages and the Bhava stages. These activities can change the probability states of matter. This means that activities (Kamma Vipaka) are always linked to material particles (Rupa). This Kamma Vipaka associated with “pañcakkhandha” causes a change in the probabilities of their spatiotemporal arrangement. Higher organized matter such as living beings is linked to activities that constitute a complex network such as Nāmagotta + pañcakkhandha + dhammā.

11.) Thus we can see that “pañcupādānakkhandha” is the mechanism that adds pañcakkhandha to one’s own nāmagotta, or at least creates a connection. I identify this emergence mechanism, which works in the entity Mind with the help of Citta, as Paṭicca Samuppāda. Paṭicca Samuppāda is therefore not dependent arising, which is related to cause and effect or same effect produces same results, i.e. the principle of causality. But it is the mechanism of how we couple energy to matter through activities. Activities in the form of six root causes (mūlika hētu), which are connected with the help of Citta.

12.) The Buddha explained in the verse: “saṃkhittena pañca upādāna khandhā dukkhā” that future suffering arises because of our tendency to try to keep certain entities “close to us” (upādāna). It is the addition or joining of a pañcakkhandha to our Namagotta. This process of addition is called “pañcupādānakkhandha”.

13.) All six root causes support the rebirth process.
So Paṭicca means “to attach oneself to something willingly” or “to attach oneself to something material through a preference for something.” This bond depends on one’s gati (habits and preferences), which arise from deep-seated āsavas (desires). So samuppāda means, leading to an existence or experience that corresponds to the kilesas, that made one attach to the situation in the first place (ārammaṇa).

14.) Each of these couplings of energy with matter is carried out or experienced with Citta. Citta is the great master. Furthermore, a single citta does not arise in isolation. A citta ALWAYS arises in a citta vithi. If I were to equate every thought Citta with a arithmetic operation, this would result in a 4k/60PFS image of around 20 Gbit/s requiring 20,000,000,000 arithmetic operations per second. A quantum computer can even do 53 qubits. But that is not as fast as Citta. Citta creates many times more thoughts per second. In my opinion, Citta, the complete external world, as well as the feelings (vēdanā) of the internal world are there in every moment. That is, every single form/rupa put together, from innumerable rupakkhandhas, into one image, which is called “saññā”. Is the outer world

15.) Vēdanā as the second link of the aggregates, because each “saññā” contains the many rupa of the external world that are associated with feelings. And with three feelings; bad, good, neutral feeling.
The neutral feeling leaves the current “Bhavṅga” status untouched (“AB BC BU PD CV Sam San V B B B B B.”) and remains at the same connected level. The bad and good feelings raise this level („AB BC BU PD CV Sam San V J J J J J B B.“), thereby selecting new connection to other “pañcakkhandha” in the “Namagotta”.

16.) The physical processes should not be traced back to a substance concept (matter), but rather to geometric properties of space (positional relationship).
Through “gathi” and “āsavas” we now bring the “ārammaṇa” into focus. Thoughts (citta) do not arise as individual cittas, they appear in the mind based on sensory impressions via the six senses. It is the “pancadvāra citta vithi” that records and analyzes these experiences of the outside world. When all the information comes in in the form of an ārammaṇa, the entity Mind recognizes the “saññā”. On this basis, the feelings vēdanā are then generated about this external rupa. Saññā is responsible for recognizing the sense object based on one’s previous experiences with that object. As soon as the object is grasped, classified, felt, recognized and it is an “interesting object” in the sense of one’s own “gathi/gati” and “āsavas”, we start the “pati +iccha sama+uppāda” process.

17.) A being consists of only two things. The first of these was the material quality (rupa), the second was the spiritual quality (nama).
The Buddha recognized that it was activity, (kamma) in the form of willpower (san+cetana) based on desire (tanha) that linked these aggregates together.
The true “creator” is desire (tanha), which was based on ignorance (avijja). How strong a kamma is depends on the nature of the desire (Tanha). Elements (dhatu) function to give objects their innate properties.
It is a seemingly endless continuity of process that can only be broken by the utter destruction and extermination of ignorance and desire. The desire for sensual pleasure driven by the six (SAN’s)…

18.) Breaking Paṭicca Samuppāda means that the true nature of all things must be fully understood. And that is Tilakkhana A.D.A. Anicca is the characteristic feature of nature which always leads to suffering because the nature of this world is barren.

20.) The goal of our mind is to gain an understanding of cause and effect. Causality is the relationship between cause and effect; it concerns the sequence of events and states that are related to each other. Accordingly, A is the cause of the effect B if B is produced by A. So A is always “pati +iccha sama+uppāda” the generating mechanism.

21.) So we can say when the process has risen to such a level that we have reached the viññāṇa stage. The viññāṇa is the total effect of our consciousness, which includes our perceptions (sañña), feelings (védanā) and our likes and dislikes (saṅkhāra).

But viññāṇa stands for a little more – “our hopes and desires that we want from this world”. This is the more critical aspect that connects to rūpa. Through our hope we only draw a conclusion that there is a causal relationship between event A and event B.

22.) Shifting the burden of proof from empiricism (experience) to rule (pañcakkhandha), which are actually just universal regularities. So we create by observing the world with the help of our interpreter body, the brain is needed to grasp the external sensory object and pass it on to the “Gandhabba”, “Hadaya Vatthu” for processing. They are rules stored in the form of pañcakkhandha.
So we can experience something in the outside world, but the belief that cause B depends on cause A only exists because we have seen nothing else in our immediate surroundings.
Anicca says that there is no uniformity of nature…as required by the body of knowledge. Hume called this the felt determinacy of the mind.

23.) According to the Buddha, people who believe in determinism do not go to heaven. So anyone who believes in a Creator God and that everything is predetermined cannot ascend further into the Brahma regions after death.
Majjhima Nikāya 71 //
Tevijjavacchasutta/ To Vacchagotta, on the three knowledges.

24.) So by externally observing the world, we establish a connection between cause A and effect B, based on the assumption of possible probabilities, because we perceive it that way in our immediate surroundings and this perception has sañña as the basis of our perspective.
The Samsara appears in the form of a cycle but the Supreme Nature is not causally deterministic as school science demands, because nature is Anicca, Dukka, Anatta…
1. There is no necessary connection between natural events
2. There are ONLY universal regularities
3. It is series of individual events created by Citta that can realize Universal Laws…

25.) Therefore, if these rules in “pañcakkhandha”, are already established incorrectly with the help of distorted sañña, which is based on basic consumption, we cannot see the world as it really is.

Basic view/stage of mind, is uppatti bhavaṅga….B B B B B…..It is a basic stage of a bhava.
Bhavaṅga is idling like a car.
Deviant view is the Bhava stage. It is an elevated or lowered basic state Bhavaṅga of the mind…

26.) The biological view, of the process.
If we look at the big picture, there must exist in the form of countless pañcakkhandha laws and blueprints of living beings in the NAMAGOTTA of our solar system with the center Earth and Mount Sineru in the Nama Loka. In Nama Loka outside of space and time, there are plans for how living beings should look. Plans of devas, pretas, single-celled organisms, plants, humans, gods, Brahmas, etc. Such views also existed in the times of Plato and Aristotelis and not only in Far Eastern philosophy. These ideas were called “entelechy.”

27.) The more complex the structure of the Rupa, the higher the structure coordinate. One could therefore view it as the inverse of entropy. Entropy as a measure of disorder, of all things (Sankata). Or you can also interpret them as probabilities, namely the probability of whether this structure/rupa occurs spontaneously. The more complex a rupa, the less likely it is.<br /><br /><br />
You or I, we are incredibly improbable structures that do not appear a second time compared to unstructured mass, of atoms or molecules, or quantum fluctuations in empty space. The miracle of nature is probabilities of matter that are shifted so that matter behaves as if it had a meaning and purpose. This matter therefore appears to have a soul. This solves many paradoxes that we know from biology. For example, from a purely thermodynamic perspective, for example, it is completely incomprehensible how a long chain of amino acids folds into a meaningful, functional protein structure. If this were based on the purely static behavior of the components of molecules and atoms, the cell would constantly produce waste and waste proteins every second. Or, for example, the symbiosis between humans and chickens, which has led to the chicken’s protein adapting to humans. This potential for adaptation lies in the Pancakkhandha of Namagotta. Without an organizing principle, arguments without additional assumptions quickly prove untenable. In other words, chance favors a certain outcome. So we have a process that shifts probabilities, and evolution uses this process.
Hence, we come to Nama Loka on the Nama Dhatu stage

28.) In Nama Loka at the Nama Dhatu stage, “pañcupādānakkhandha” are created through IPS which gives meaning and direction to things/Sankata. If I now want to get from a “dinosaur” structure to a “bird” structure, a path is given from the Namagotta of Nama Loka, how this can be done and also which transition stages are possible on the path. Now if random mutations occur in a dinosaur. So-called random mutations, through the influence of Pancakkhandha + Namgotta, these probabilities of this mutation are shifted so that they are not random at all, but rather they move purposefully, meaningfully towards the bird state. Darwinian evolution fails simply because too few transitional stages are found using fossils. Therefore, the conclusion is that the mechanisms of evolution, mutation, selection, propagated by school biology, do not act as a cause, but only as a means of evolution. The Actual Cause lies transcendently in the teleological direction given by the Pancakkhandha of the Namagotta of Nama Loka and the Will(Kamma Vipaka) that brings it about. This will, which depicts the ideas in the matter/Rupa, can be intrinsically motivated from the species itself. For example, the desire to survive, or the dream of flying, etc., or it is a will imposed from outside. It could also be a symbiotic relationship between the same goals.

29.) Ideas therefore determine the arrangement of matter. Not predestination, of a God.
But these ideas arise from consumed saññā based on our gati, āsavas and anusaya. And these ideas may be different for each solar system(Cakkavala). They all have just one thing in common. The Samsara, a mountain Sineru as an underground, 31 realms, the entity Mind, The Nama, Matter (Rupa) and a development of a relationship through loba, dvesha and moha to it.

30.) The greatest forces always have something to do with the nuclei.
The Hadaya Vatthu is our Deepest Core, with the greatest powers, capable of even creating matter. The power of this core depends on two things. Firstly, from the connection to energy in Nama Loka and secondly from the connection to matter in the three realms. According to the teachings of the Buddha, so-called entities, no matter what level of existence they belong to, have no permanent identity, individuality, self, soul or spirit, but are only to be viewed as temporary combinations of several components or aggregates that are constantly changing, but still have a continuity of the process. They form a stream of life that flows continuously, but nevertheless changes its structure incessantly.

31.) Heating the Hadaya Vatthu through thoughts. Since each Hadaya Vatthu or Suddhastthaka vibrates 17 times with each Citta Vithi, several billion times per second. More heat in the Hadaya Vatthu means more energy, which means more mass (E=mc²). This greater mass creates an increase in Kāma Dhatu through the increase in attraction, gravity, to the next Kama Bhava level, which in turn represents a changed connection to the Mind entity. A different level of consciousness arises.
This change is possible in two directions, with more warming towards Niraya and cooling towards Arupa bhumi…

[Lal]

There is a danger in trying to explain “pancakkhandha” in terms of “things” in the external world.

• Think about this: “Rupa” in rupakkhandha does not refer to “external objects made of atoms and molecules.” Of course, they arise due to things in the external world.
• “Rupa” in rupakkhandha refers to “mental impressions of external rupa.” 
• Also, “rupa” in the external world can be solid objects (which we can see) and also sounds, smells, tastes, and touches. See “Difference Between Physical Rūpa and Rūpakkhandha.”

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