Forum Replies Created
-
Posts
-
**Hello Dosakkayo,**
The universe is neither an open system nor a closed system. Based on your question, the universe and the Self are infinite, although it is neither finite nor infinite. It is conditioned by the *Anatta* and *Anicca* nature.
For a better understanding, a more detailed consideration of the **„Brahmajālasutta“** would be necessary (DN 1/3.1.1, Eternal), and there it says: *„The self and the cosmos are eternal, barren, stable like a mountain peak, firm like a pillar.“*
*„sassatattā attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;“*
In this statement, four assertions about the universe are included:
1. The self
2. The cosmos
3. Barren
4. Stable, like a mountain peak, firm like a pillar.And there are other basics. Now, we could formulate more hypotheses about the past and the future based on these 62 fundamentals, as in (DN 1/4.1, Bending and Evasion), in which your question regarding thermodynamic properties can also be included.
We could now incorporate your hypothesis regarding whether it is an open or closed system, and the answer would be:
„Since the one who is clear-minded understands the origin, cessation, satisfaction, disadvantage, and escape in regard to feelings, he is liberated through non-clinging.“
*Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato.*
The root cause of such a question can be traced back to *Tanha* (clinging), and it is explained by the cause in point four of the Sutta (DN 1/4.4, Dependent Origination). This point is as follows:
**4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā**
The term „Diṭṭhigatikādhiṭṭhānavaṭṭakathā“ is a compound Magadhi word. Let’s break it down into its components:
1. **Diṭṭhigatika**:
*Diṭṭhi* means “views”, “opinions”, or “beliefs”.
*Gati* means “character” or “movement”.
Together, *Diṭṭhigatikā* could be understood as “the way of the character’s view” or “the direction of one’s own opinions”, indicating a philosophical or psychological stance.2. **Adhiṭṭhāna**:
*Adhiṭṭhāna* means “determination”, “intention”, or “set resolve”. It can also be understood as “establishment” or “purpose”.3. **Vaṭṭa**:
*Vaṭṭa* means “circle”, “cyclical process”, or “cycle”. It could refer to a continuous cycle or process in the sense of *Paṭicca Samuppāda* (Dependent Origination).4. **Kathā**:
*Kathā* means “narrative” or “discussion”.„Diṭṭhigatikādhiṭṭhānavaṭṭakathā“ could thus be understood as a term meaning “narrative or discussion about the cycle of tendencies caused by wrong views and the fixed determination brought about by character.” It is an important concept that discusses the effects of *Gati* (character) and *Diṭṭhi* (views) on the human mind and rebirth, and how these beliefs work in a cycle of *Paṭicca Samuppāda*—the interconnectedness of causes and effects.
**Conclusion:**
Therefore, the universe is neither an open nor a closed system because it is based on *Paṭicca Samuppāda* and possesses the nature of *Anicca*, *Dukkha*, and *Anatta*.Finally, we could now read point 5 of the Sutta, **DN 1/5, **:
„It is incredible, Sir, it is amazing! What is the name of this teaching?“
*„acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo?“*„Now, Ānanda(Dosakkayo), you should remember this teaching as ‘The Net of Meaning’ or ‘The Net of the Dhamma’ or ‘The Divine Net’ or ‘The Net of Views’ or ‘The Incomparable Victory in Battle.’“ It is not unusual to find multiple names for a single Sutta, and here we see that this practice originated with the Buddha himself. However, when it is mentioned in (SN 41.3:2.4 and in Kd 21) (at the end of the first section), it is always referred to as *Brahmajāla*. (Sujato)
*„Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī.“*
I hope this answer doesn’t sound like a lecture, as I myself am delighted by the answer I found and compiled through your question.
1 user thanked author for this post.
Hello friends’ news from Graham Hancock.
Graham Hancock has recently released a new season of his documentary series Ancient Apocalypse “America”2024 on Netflix, where he presents a fascinating theory about ancient civilizations in Central America and beyond. He argues that humans lived in America as far back as 20,000 years ago, challenging the common assumption that the continent was only populated after the last Ice Age. This bold thesis is supported by the discovery of human footprints in the White Sands(Desert) of New Mexico, along with the simultaneous presence of mammoth tracks.The season comprises a total of six episodes, the content of which is so diverse and rich that it cannot be fully recounted here. Particularly noteworthy is Hancock’s discussion about the use of ayahuasca, a psychoactive substance. From a Buddhist perspective, the consumption of such drugs is viewed as laden with “kamma” and should therefore be avoided. Interestingly, DMT, the psychoactive compound in ayahuasca, is also produced in the human pineal gland.
In my opinion, a critical point in this presentation is that experiences under the influence of ayahuasca cannot be interrupted, unlike in meditation. Once ingested, the trip unfolds unchangeably, which can be particularly problematic if feelings of anxiety or discomfort arise. These aspects should always be kept in mind when considering Hancock’s documentary and his personal experiences.
Furthermore, Hancock seeks solutions for the ice melt after the last Ice Age, often in the context of meteorite impacts. However, I believe this phenomenon can also be explained by natural processes such as energy equilibrium. The second law of thermodynamics states that in closed systems, entropy tends to increase. The Earth, with its ice cap and hot magma, can be considered such a closed system.
In my view, heat flows in this system from hot to cold areas. Volcanic eruptions, such as those in Yellowstone National Park and other regions, could play a significant role in the ice melt. These geothermal activities might have melted the ice from within, possibly leading to a sudden rise in water levels within an ice ring. If this ice ring breaks, it could result in a flood wave that inundates many parts of the Earth. From this perspective, the Great Flood could also be interpreted as a consequence of such an energetic imbalance. It doesn’t always have to be a (big) bang.
I believe that the water element has the ability to transcend and the potential for change, much like how amniotic fluid is essential for the development of life. It possesses transformative properties and could therefore play a central role in the dynamics of living organisms. The interactions between heat, entropy, and water are crucial for understanding these complex processes and their possible effects on the Earth and its inhabitants.
Moreover, many developments and transformations of living beings are often associated with the flood or with oceans, whether in the Bible, Hinduism, the Vedas, or the Suttas. These themes manifest, for example, in the separations of the Lokas by seas.
Overall, Hancock’s documentary not only offers an exciting narrative about the past but also encourages reflection on the complex interconnections in our world—between ancient civilizations, nature, and the forces that shape our climate.
1 user thanked author for this post.
Hello Saurabh@2110.
In my opinion, you describe the cultivation of Anariya Jhana. Anariya Jhana is a taste of the rupa and arupa realms. Even if one could deepen their concentration to the point of being able to cut off limbs without feeling anything, that would still not be proof.
How can one free oneself from the 10 fetters (Samyojana) through breath meditation??????🙄
- Belief in a permanent self (sakkāya-diṭṭhi)
- Skeptical doubt (vicikicchā)
- Attachment to mere rules and rituals (sīlabbata-parāmāsa)
- Sensual desire (kāma-rāga, kāmacchando)
- Hostility (vyāpāda, byāpādo)<br />
————–(The following are the 5 higher fetters)—————— - Desire for fine material existence (rūpa-rāga)
- Desire for immaterial existence (arūpa-rāga)
- Pride (māna)
- Restlessness (uddhacca)
- Ignorance (avijjā)
Consider which of these points is suppressed by concentration on the breath, and which ones do not arise again after meditation.… 🙏🙏🙏
2 users thanked author for this post.
Hello Amin,
you say: He has a third eye that symbolizes the wisdom of understanding anicca.I think the so-called third eye: It is the name for the Maha Brahma realm, the rūpāvacară worlds. Because Maha Brahma, who has a subtle body with only mind, hearing and sight, is located higher up and therefore the eye is larger and sits higher up in the drawing. The eye symbolizes the diluted Rupa Loka. Even yogis before the Buddha were able to connect with the Maha Brahma and received radiant wisdom from him.
(But the Buddha outshines them all.)In beings from the Rupa Loka, their sense of sight and hearing is highly developed. They have the supersensitive telepathic abilities that are called Dibbacakkhu, Dibbasota.’ This realm is usually depicted as the kingdom of heaven or the heavenly eye and car.
A wrong interpretation would be to describe it as “akasa chronicle”, or wisdom in relation to Panna over the “anicca” Nature.
1 user thanked author for this post.
Hello Hugo Zyl,
I happen to have the BEST father!
But this father you are talking about makes us sit in the basement (Niraya) most of the time anyway because we have used the three SAN’s too much. I will pass😉
Hello Feliks,
The eight-letter word is called “Triratna” (the “three jewels”) consisting of “Dhamma”, “Sangha” and “Buddha” and means: The Dhamma = “Yō Paṭiccasamuppādam passati, so Dhammam passati. Yō Dhammam passati, so Paṭiccasamuppādam passati.”, “One who sees Paṭiccasamuppāda sees the (Buddha) Dhamma. One who sees the (Buddha) Dhamma, sees Paṭiccasamuppāda.”.(san+gha) The destruction (gha) of greed, hatred and ignorance (about the nature of the world) by the community (San) leads to Buddha/Arahant-hood (“bu=bava + uddha=uproot”), the eradication of the tendencies towards rebirth.
One who fully understands the Dhamma or Paṭicca samuppāda, understands the path that removes the deep-seated roots of kilesa or the three defilements (raga, mula, dvesha mula and moha mula; “mula = root”) and becomes a buddha/Arahant (one who has uprooted all three) will be freed from rebirth and thus the cessation of the circling thoughts (sanchetana) of defilements, arising from sankhara.
So, in a deeper sense it points to three things: The Noble Truths, Paṭicca samuppāda, Tilakkhana (Anicca, Dukkha, Anatta). Always three…
With Metta _/\_,_/\_,_/\_
Hello skywander,
In my opinion, several things are mixed up in your assumptions (#50992).
It is not a completely wrong idea that accompanies your elaboration that “breathing in and breathing out” equates with import and export (or ana and pana), but I would like to explain my thoughts on this to you and point out that I am only a lay student1.) How the teaching was lost?
Here I would consider the period in which people came into contact with the Dhamma. According to my knowledge, and I am referring here only to Sri Lanka, i.e. the Helabima of that time. There the Buddha explained his teaching in Magadhi Prakrit on the island surrounded by water and this language was mostly only spoken by followers of the Sangha or learned Brahmins, everyone else mostly spoke the Hela language which later changed into Sinhala, these were spoken by Putthajana. So whoever spoke a perfect Magadhi Prakrit at that time also understood all three Sutta interpretations – Uddēsa, Niddēsa, Paṭiniddēsa completely with all its keys.
The high knowledge of the world has always been reserved for the Ariya monks of the sangha.
So this knowledge of the key words, i.e. interpretations, had to be written for the ordinary people who did not speak the Maghadhi Prakrit language. So now, as has happened, no interpretation, but only fragments, remain because interpretations of the scriptures were lost through destruction, wars, fires, etc. and there was no continuous Ariyaship. We are all familiar with this process…2.) Therefore, your question should NOT be, “Why were the keys to interpreting the meaning of the Tipitaka not laid down in the Tipitaka?” because the meaning is there. So the question should be…
How is an Arahant, and only an Arahant, able to extract the true meaning from the remaining original scriptures.My answer would be; by adjusting his thought structure through the Noble Eightfold Path like samma Ditthi etc., to the content structure of the scriptures and this adjustment leads to self-knowledge…
3.) You asked, “How do I get a complete picture of the Sutta?” The Suttas are for all of us, i.e. for all characters/gati that exist. And that is why it is so important to be taught the teachings by an Arahant or one of his students who has entered the Holy Path Magga Phala. Only then can one be sure that the right pieces will be found against one’s own gati.
4.) Under “All-day meditation”
There you use three different things(A, B, C) under the term all-day meditation.
A. Breathing meditation …Preliminary stage before Sati..
B. Mindfulness -sati …do this all day…
C. Anāpāna -sati to -samadhi…I explain my view. Breathing meditation is important for many people, especially those living in Western countries, to recognize and learn how to calm the mind in the first place.When this knowledge of calming the mind through the breath is present, the practitioner should use it only in moderation so as not to “cultivate it”, only then can one begin the correct form of meditation. Because meditation cultivates thoughts “Citta-Cetasika etc.” and we cultivate with samadhi in the deepening, i.e. everything that is happening around us at that time and we use a consciousness based on kusala thoughts. One could therefore also describe the entity mind as a “thought-structuring consciousness”. We have several tools at our disposal for this cultivation, such as; Anāpāna<|> Vipassanā/ Ariya Metta etc., to remove the impure structures from the mind/citta “Vidassanā”, which means to sort them out through a clear vision.
And thirdly, mindfulness includes methods to avoid polluting the new and good old cultivated things again. All three points are therefore included in the cultivation of the four Satipatthana. We are cultivating a path, it has nothing to do with religion or science… All three points are not dependent on each other, but build on each other.5.) You said; sitting meditation etc.
In my opinion, meditation should always take place away from civilization without any influences and it doesn’t matter whether you are lying, standing or sitting. The three positions depend on the mental state and sitting is the most balanced/stable. This is also described in many suttas and when we go out among people, we should practice mindfulness of the moment with sati and that is why there are two points in the Eightfold Path: meditation (samma samadhi) and mindfulness (samma sati). To call washing up or gardening meditation, as many do, is nonsense in my opinion. It is mindfulness training (sati training) to cultivate processes that optimize or reveal the interaction between body and mind. First of all, you have to recognize the difference between samma sati and samma samadhi. Two different areas of application. So you could say; samadhi needs a foundation of sati, which requires calming the mind through contemplation of the breath. So there is a meaning in how the individual points of the Eightfold Path are arranged. Only contemplation of the breath cultivates Anariya Jhana and does NOT lead to disillusionment, lack of desire, cessation, peace, insight, awakening and extinction.P.S. I would therefore recommend everyone to follow the links again and to learn and cultivate them as isolated as possible.
2 users thanked author for this post.
Hello Lal,<br /><br />
I got the pictures from the web, sorry, so I can’t help you with the book title at the moment.<br /><br />
The two pictures “young/old woman” also help with understanding “Ditthis”. Because Ditthis contain several Sanna/pictures that are integrated in a temporal sequence. In order to cultivate samma Ditthis, I believe we have to achieve “samadhi” without any distraction, because otherwise we cultivate this distraction with. This cultivated addition is not immediately apparent but is usually noticeable in the form of “vedana” feelings that raise the “entity mind”.<br /><br />
Every “Sanna” or “citta”, which represents the “Sanna”, is in my opinion connected to a certain level of the mind. It is a highly complex structure of a thought that flows continuously. <br /><br />
So wandering, with mindfulness on the moment and Bhavana always without any distraction in order to keep the thought as free of distractions as possible in Samadhi.<br /><br />
This should also be conveyed with the images, I wanted to keep the text as short as possible.P.S. “Ditthis” are of course also related to Gati, asava, Anusaya etc., but here me are only concerned with cultivation, i.e. in relation to Satipatthana…
As your Lay online student, I thank you for the many translations/reports/corrections and remain with great respect. Tobi
Hello Gopinadh. (In reference to;#49834)
I also believe Yash has a deep understanding. Now they bring in another aspect called “Mudita” but it is more based on the elimination of Kama Raga which Yash also referred to. Metta has many aspects. For me, pure giving is associated with Pancakkhandha. Mudita involves the joy of mind through the elimination of Kama Raga. The highest aspect of Mudita is then related to the cultivation of Ariya Jhanas. One would eliminate Kama Raga to go beyond Kama Loka and enter into the Rupavacara Brahma realm mindset.
- And they also said; “With such giving, the psychological tomorrow (upadana paccaya bhava) comes to an end and all “having” is recognized as anicca, dukkha and anatta.”
You can say that and it is put very poetically. I call it the cultivation of Ariya Upekkha through the cultivation of Anicca, Dukkha and Anatta Sanna. - And they also said; “And Bhavana means to reflect on this immensity (possibility). In such a “Jhana” the impurities are burnt. (jhayati).”
In my opinion, Bhavana is not the same as Jhana…it can lead to Ariya “Jhana” if used correctly.
The correct version of Satipatthana Bhavana cultivates all of these.
P.S. I would also like to thank everyone involved and would like to conclude by saying that everyone always had different thoughts when looking at it and you can even see that in our appearance. With Metta Tobi
3 users thanked author for this post.
Hi gopinadh, what Yash RS said is not wrong. But is it also profound and is it useful in the direction of Nibbana, as Pathfinder asked?
From your answer I understand that compassion is not greed but Alohba. Is that enough for you? I wasn’t expecting an analysis for a few days.<br />
What exactly is compassion in relation to Bhavana that helps on the path to Nibbhana? What is Metta? So what do I do to understand how the other person suffers and what do I cultivate so that it helps us on the way to Nibbana? Is it enough to simply understand that the thought is tainted?So is it a defilement if I want to repay my debts in the form of giving,.I do it for myself?
Maybe it’s enough for you, maybe it’s not enough, but for me the understanding is not deep enough.
P.S.
So I am saying that the reason for giving is based on metta and metta with bhavana is to cultivate a part of satipaṭṭhāna. It is the understanding that the 5 aggregates do not belong to me. And it’s rooted in; Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā
If you follow the links you can see what Metta Bhavana is connected to.
Almsgiving giving comes from compassion, but what is compassion good for? Compassion in conjunction with Metta Bhavana is a cultivation of the mindset that seeks to read the Pancakkhandha of the other person. For the Buddha said that Pancakkhanda is everything in the world. In the Pancakkhandha concept discussed in Buddhism, the five Khandhas or “heaps” are the components of the human experience. Let’s take a closer look:
Rūpa (Matter): This Khandha refers to physical matter or form. In the Kama-Rūpa-Arupa-Lōka there are indeed material things, but a being’s Rūpakkhandha consists of memories of everything it has ever perceived, including hopes and plans for the future.
Vēdanā (Sensation): This khandha includes sensations such as pleasure, displeasure or neutrality. These are purely spiritual.
Saññā (perception): This is about the perception of things. This is also a spiritual aspect.
Sankhāra (Mental Formations): This Khandha refers to mental processes such as thoughts, intentions and habits. Everything we think or plan falls into this category.
Viññāna (Consciousness): The consciousness that experiences the other Khandhas is also mental.
The Pancupādānakkhandha is a deeper consideration of these five piles. It refers to the “attached aggregates” that we grasp and hold close(tanha) to us based on our desires and attachments. The character determines(gati ). These are purely spiritual and represent only a fraction of the entire experience of Pancakkhandha. The first step towards Nibbāna is Sammā Ditthi. Unless one knows and understands the true nature of this world, one cannot attain Sammā Ditthi. Ditthi (our worldview) is a critical part of both the Pancakkhandha and the Pancupādānakkhandha. Our decisions depend crucially on DitthiOverall, the concept of Pancakkhandha shows that our experience of the world consists not only of physical things, but also of mental processes, sensations and perceptions. If we understand this, we can advance towards purification and understanding of life, all the way to Nibbana.
Metta Bhavana thus establishes a mindset to grasp Pancakkhandha of every sentient being. We empathize with the other person and this is only possible if we try to see ourselves as stuck in their form. It is a cultivation of a universal key to Pancakkhandha that is good for mind reading and cultivates a mindset that also helps us to reduce ourselves from some samyōjana, such as freeing us from sakkāya-diṭṭhi, or the reduction of hostility (vyāpāda, byāpādo). So when we perform Matta Bhavana with (Panna) wisdom about the Four Noble Wisdoms/Tilakkhana/PS i.e. understanding the important concepts described on the puredhamma page it leads to Nibbana. COOLING OF THE MIND.
For example, when we move from the Vijānāti stage to the Abhijānāti in our mindset, it becomes Ariya Metta Bhāvana, and that only begins at the Anagami stage of the Magga Phala. Then panna becomes: “Paññā panāvuso, kimatthiya”ti? Paññā kho, āvuso, abhiññatthā pariññatthā pahanatthā”ti.” OR “What is the purpose of wisdom?” The purpose of wisdom is a complete understanding that leads to the termination of the rebirth process (by giving up this world). The cultivation of metta bhāvanā is also associated with the stage of anāgāmi (not reborn in a womb). So it also reduces lōka samudaya. Since everything in the world is controlled by Pancakkhandha and It is rooted in six root causes (mūlika hētu). You should now see what mindset METTA is associated with, also in terms of cultivating jhanas to achieve the goal…
Hello dhamma frinds,
Do you approach such a Bhavana meditation on creation hungry? The Buddha denied such a thing, so from the perspective of the Dhamma I must point out that the diversity of the universe is so immense that it far exceeds our understanding. When it comes to the origin of life on Earth, we are dealing with many complex systems, all of which are interrelated and support each other or are based on resistance. To shed light on something like that you would have to do research on several levels: astronomy, biology, chemistry, physics and who knows what else. First and foremost, according to the Dhamma, we are dealing with devolution, from Realm 31 downwards, and then with supportive, constructive evolution. Devolution created RNA.
And here I’ll abbreviate it quite a bit, because I don’t want to deliver a doctoral thesis here.We need some emergence cycles of birth and destruction of the solar system to even create a foundation of elements based on carbon, carbon as a connector. Or water is also a very important substance that is important for development, not just in terms of humidification. So that something like “Luca” (Last Universal Common Ancestor) comes into being in the first place. Then today’s science needs three things for simple life.
1. Cell structure (Rupa)… something like that which the Buddha also pointed out so that we have a separation between inside and outside.
2. The metabolism to produce energy like/ Non-equilibrium system
3. DNA/RNA information/4 bases C, G, A, U
Rupa——————————
Nama——————————
4. Entity Mind, with underground as Suddhāṭṭhaka
5. Namagotta with innumerable Pancakkhandha
6. Kamma energy 3x for awakening, sustaining and destroying.
Points 4 to 6 are still completely unknown to today’s science. So it always depends on the complexity of the structure when we can call something conscious life. No conscious life without Suddhāṭṭhaka as an underground, with the emergence of “entity mind” with the generation of the 5 aggregates: R, V, S, S, V…and Namagotta’s and countless “Pancakkhandha”, as well as the dhammā energy. All others who are not at the structural level are considered living but not feeling. Structure levels like in humans did not arise from a cell but in devolution, but this basic mechanism of evolution and metabolism, first to third points, is needed to sustain further life. Many things appear alive through the connection of matter with laws that are stored in point 5 “Pancakkhanda”. Cell division is caused by proteins, but is controlled by a law from the “Pancakkhandha”. So there are many mechanisms at work but all of them are controlled by Pancakkhandha and are awakened, maintained or destroyed with dhammā energy.
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.
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?
