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Hello Dhamma Friends.
Here is another scientific finding that emerged in the Corona period and suggests that we live in a matrix, simulation, or in a world constructed by the mind.
For my understanding, the PDF starts there; “Where Gandhabba” and “DNA/RNA” exchange data”
It’s about the second theorem of infodynamics and only indirectly has something to do with thermodynamics.“The second law of infodynamics and its implications for the simulated universe hypothesis“
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I removed the first link for the paper since it does not work.
- Anyway, the idea that we live in a simulation is not consistent with Buddha Dhamma.
- By definition, there must by an agent “launching the simulation.” Who is that? Who created that agent?
- This is the same idea as that of a “Creator.”
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Hello Sir Lal.
That is correct, only the “Dhamma” correctly describes the nature of all phenomena. We were and are our own God and consider “Kamma Vipaka” as the true God. In the end, all scientific interpretations are useless because the “Dhamma” is not a science but helps us to see the world with panna to distinguish what you must do from what you should not do.No first starting point could be found. We program ourselves. We are the agent who has recognized the earth and understands the earth as earth, as well as everything else that we know. With Pancupadanakkhandha we create our own Namagotta with countless Pancakkhandha and enjoy these pancakkhandha on the basis of “avija”…
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The following post explains how one creates one’s future lives:
“Origin of Life – One Creates One’s Own Future Lives“
- That post is the last one in a series on the “Origin of Life.” The series discusses many “theories of life” and compares them with those of the Buddha.
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Origin of Life – One Creates One’s Own Future Lives
“For example, one human may have that human existence for 10,000 years, and another may have only 900 years.”
- Sir Lal, does that mean a human bhava can last millions of years in an antarakappa where a human birth lasts for 100,000 years?
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The length of the human bhava (as well as for any animal bhava) is not fixed (unlike for the Deva and Brahma realms). See “31 Realms of Existence.”
- The “Mahāpadāna Sutta (DN 14)” states that during Buddha Vipassī’s time, the human lifespan was 80,000 years, i.e., a human living for 80,000 years on average. Thus, a human bhava can last even more.
- That sutta shows how the human lifespan can vary from 80,000 to around 100 years (during Buddha Gotama’s Sasana). I have read elsewhere (don’t remember the reference) that it can decrease to as low as 10 years.
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- Yes, thank you, Sir. I have heard that some Brahmas and Devas can end their Bhava before it naturally ends. Venerable Moggaliputta Tissa and Nagasena are examples. Lord Buddha also did this when he was a Brahma bodhisatta. This story is in the Nimi Jataka.
- The first humans were like Brahmas with solid bodies so their lives must have been extremely long. They come from the Abhassara loka. I have also heard that 100,000 and 80 years are the two extremes where a Lord Buddha can appear. Humans therefore live much longer than 100,000 years. Above 100,000 years they can’t understand tilakkhana, they do not see the need to free themselves from suffering. Below 80 years old they are too immoral to understand tilakkhana. Overall life expectancy increases or decreases depending on the Silā of the majority of humans.
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“I have read elsewhere (don’t remember the reference) that it can decrease to as low as 10 years.”
- It is in the Cakkavati Sutta, sir. There will come a time, bhikkhus, when these people will have children who live for ten years. Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti.Among the people who live for ten years, girls will be marriageable at five. The age of onset of puberty has been dropping globally over the past century, with isolated cases as young as five. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti.
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Thank you, Gad!
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Hello Lal,
1. This is how humans and animals share a world. Are there other Bhavas that share worlds?
2. So I can still imagine hell because there is supposed to be a core in the middle of the earth that is solid like a planet.
3. How many worlds are there? I once heard something about 9 worlds. Of these, 6 are still within the exosphere.But I’m not sure about that?
4. And how should one imagine such a world with other Bhavas? Like another dimension, another universe or, or…HOW???
5. Are such things described in suttas? (Except Aggaññasutta) -
1. “Bhava” means the duration of an existence. A Deva and a Brahma are born once during a “Deva bhava” and a “Brahma bhava,” respectively. However, within a “human bhava,” a human can be born many times with a “physical human body,” and the same applies to an animal.
- A human gandhabba is born at the beginning of a human bhava and lives until the end of that bhava. That human gandhabba is born with a physical human body many times during that bhava.
- In contrast, a Deva is born only once during a “Deva bhava.” The same applies to a Brahma.
2. The hells (nirayas) may not be at the center of the Earth but well below the Earth’s surface.
3. It depends on what you mean by a “world.” There is a human world, an animal world, etc. There are six Deva realms, and their aggregate could be called “Deva world.” But all 31 realms combined could also be called the “world.”
4. and 5. These questions imply that you need a better understanding of what bhava means. I explained it in #1 above. Also see “Bhava and Jāti – States of Existence and Births Therein.”
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There are 31 Relams/Loka, the human Relam/Loka number 5 and the animals of Relam/Loka number 2 can see each other on the same Kama Dhatu level and that is what I call the world. Can other Relam/Loka see each other and communicate with each other? Like for example Relam/Loka 12 + 13 + 14 or something like that. Where are the others? Relam/Loka? How should the understanding of this be? Subtle, yes, but how? smaller? Where?
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1. Humans can see only those beings in the human and animal realms.
2. Devas (in the six Deva realms) and Brahmas (those in the 16 “rupa loka” realms) can visit the “human world” and see the humans. During the time of the Buddha, many Devas and Brahmas visited to listen to the Buddha. But there is no incentive for them to visit, but it is possible.
- We cannot see them even if they visit because they have delicate, subtle bodies. They can make themselves seen by humans.
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You are welcome! I understand that some of these concepts (terminology) may not be easy for the Western audience to grasp.
- Six Deva realms mean there are six categories of Devas, ranging from “Cātummahārājika Devas” to “Paranimmita vasavattī devas.” See “31 Realms of Existence.”
- Sixteen rupa loka Brahmas means 16 categories ranging from “Brahma Parisajja devas” to “Akanittakha devas.” In many suttas, Brahmas are called a type of Deva. Births in these realms correspond to various levels of jhana cultivated. See #7 of “Jhāna – Finer Details.”
- The four arupa loka Brahmas means four categories ranging from “Ākāsānancāyatana devas” to “Nevasaññānāsaññāyatana devas.” Births in these four realms correspond to four levels of arupavacara samapatti cultivated. See “31 Realms of Existence.”
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Thank you very much, Lal, for your constant efforts to reveal the pure Dhamma to the world.
Now it would be interesting to break down the names of the individual areas like “Nevasaññānāsaññāyatana devas”. What is behind the name and whether the translations are correct?. To get an even better understanding.
Neva + saññā + nā ++ saññā + yatana devas”From my understanding, I would now say that from the human point of view, at the Kama Dhatu stage, all other “Lokas” can be viewed more like “IDEAS.” Ideas stored in a Namagotta in the form of “Pancakkhandha”. These “Pancakkhandha” are associated with Rupa, in Kama Loka and Rupa Loka. A connection, that relates to form and also contains laws of infodynamics. (see article PDF; infodynamics; symmetry of the element + conclusion)
Elementary particles are, therefore, only assigned potentials for a minimum or a maximum (see picture; article #48791 entangled elementary particles.) Only the form is connected to the complete information. So if Deva and Brahma beings can see us, they must have accumulated the correct “Pancakkhandha” in their Namagotta, or have a connection to “Pancakkhandha”, at the Rupa Dhatu stage of the Namgotta solar system. We, as human beings at the Kama Dhatu stage, are connected to the Namagotta for our solar system with a single “Pancakkhandha” for the universe. We are hunters and gatherers. We hunt forms in the form of “Pancakkhandha” and add this to our Namagotta with “Upadana” based on Tanha. From birth, i.e., as babies, we form our own Namagotta about the solar system and the universe we grow up in. If these Namagotta do not contain “Pancakkhandha” for Deva etc., then we cannot see or recognize Devas. Because the Buddha spoke of it; whoever has recognized the earth as earth… etc., that is, if we have added the recognized “Pancakkhandha” for earth to our Namagotta with “Pancupadanakkhandha”, we also recognize it as EARTH. This happens for all forms.
The problem now is that we add a bad “Sanna” based on our ditthi’s and old “Anusaya”. In the process of addition, which is initiated with an IPS, PS at the vinnana stage, we additionally create kamma energy, which is accumulated in the Namaloka and Gandhabba, or the old accumulated kamma energy is eliminated.
The kamma energies are also associated with elementary particles that interact with the influence of the sense faculty on the collective of elementary particles as a form (Vipaka process). These individual “Pancakkhandhas” also contain information about which wave function of light they are selected for or interact with. That’s why the frequency of the light is also very important.
One could interpret the other 30 Loka and their beings more as ideas. They are ideas connected to the nature of the entity mind.They are real ideas from the Nama that manifest themselves in the Rupa of the Namarupa… We share the same space (r) on three levels Arupa, Rupa and Kama Loka and the ideas manifest because they are connected to the form/Rupa of Nama Loka and act alternately.
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It is good to try to analyze/investigate like what you did. That is part of insight meditation.
- However, in this particular case, there is an aspect that we need to learn, which cannot be sorted out by using mundane ideas like elementary particles in science.
- Neva + saññā + nā + saññā means “they have saññā for a time period, but may not have saññā for a while.” As we know, saññā is a “universal cetsika” that arises with any citta. Thus, it means those Devas do not have cittas arising for brief periods (like in “full Nibbana” or like in an Arahant in “nirodha samapatti.”)
- As a lifestream proceeds up to the rupa loka and then to the arupa loka, one gets closer and closer to Nibbana (the “pabhassara citta.”) However, all anariyas, no matter how far upward they proceed, “fall back” to kama loka. That is because they have not broken any anusaya or samyojana.
- On the other hand, an Ariya proceeding up the jhana/samapatti ladder goes upward while breaking various anusaya and samyojana on the way. Thus, when they get to the Nevasaññānāsaññāyatana stage, they can get to “nirodha samapatti.” That can be done only by an ubhatovimutta Arahant.
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