[Tobi]

Hello Lal,

Supplement, answer to post #40356 Number 3

I would like it if your analogy with the chair lit by a candle, the dark room and the flashlight used a phosphorescence instead of the candle: So the chair has a phosphorescence. Thus dhammā would be equated with phosphorescence. So the more kamma viññāṇa was involved, the longer the chair glows. You can see him until the energy fades. He’s still there after fading but we can’t see him. Or you can recall him again by shining a flashlight on him. The flashlight then stands for the fact that the mind sends a request to nāmalōka. The strength of the request is then decisive for the afterglow of the chair………back with…(mananca paticca dhammeca uppajjati mano vinnanam)

For those who don’t want to google for phosphorescence. Phosphorescence is the property of a substance that glows in the dark after exposure to (visible or UV) light. The cause of phosphorescence is the radiative deactivation of the excited atoms and molecules

[Tobi]

Yes, I talked above about two 100% identical streams of life and whether they are in one place… I am sorry

[Tobi]

The Mind is the forerunner of all that is. The mind(viññāna/citta) is the master……

#45014
So, Answer is yes.

Because, hadaya vatthu has spatial location, so, consequently citta will also have spatial location, right?

No, I say: Namarupa ……….viññāna/citta, requires Hadaya Vatthu/1x Suddhatthaka, but determines the location of Hadaya Vatthu..

#45016
Yes. Where the hadaya vatthu is, that is where cittas arise. 

If you go to the Moon, your cittas will arise at that location on the Moon because that is where your physical body and hadaya vatthu (located in the manomaya kaya within the body) will be.
Suppose you had developed abhinna powers and had attained the ability to come out of the physical body with the manomaya kaya and travel with the manomaya kaya (this is called “astral travel” nowadays.) Then you can even leave the physical body on the Moon and travel to Earth with your manomaya kaya and your cittas will arise wherever you are on Earth. 

YES, this statement is correct insofar as the birth is complete. As long as paṭisandhi is not included. 

“kammā vipāka vaḍḍhanti, vipāko kamma sambhavo”

“Tasmā punabbhovo hoti, evan loko pavattati”
The last citta vithi of the old life arises in the ancient hadaya vatthu and it will go through its course of 17 cittās, including the last two Tadārammana or “registration” (T) cittās, after the seven javana cittās. 

Cuti or death is not a citta. It is the death of the Hadaya Vatthu of the old life. Cuti, or the death of the ancient hadaya vatthu, happens immediately after the last citta vithi, and the cuti citta is in the last citta vithi. Paṭisandhi citta grasps the gati of the new bhava. 

So Citta is in charge of the place. Hadaya Vatthu serves only as an underground.
Citta = nama decides and Hadaya Vatthu with 1x Suddhatthaka = Rupa
It’s a loop but Citta or the ghost decides…. 

I think I found the solution myself. 

Thank you Dear Lal…….for all that I learn from you. 

P.s. or I didn’t interpret the questions and answers correctly….

[Tobi]

Mh, I can’t say whether the question was understood correctly, because the question is very abstract to obscure and I expected a different answer. That is why I am going to rephrase.

1. So when two life streams experience rebirth at the same time, with 100% of the same impurities, kamma energy, every rupa and experience from the past, etc., everything is completely the same. Would the Hadaya Vatthu be found in the same place? This is actually not possible and very abstract.

2. So, the Total Impurities, such as Anusaya, Gati, Kamma Vipaka, Kamma Bija, etc., are responsible for where we are born in space and that in the whole universe?

3. Or is the location in the room only due to Kamma Vipaka?

4. What determines the position of Hadaya Vatthu after birth, in space…..

5. You can also divide the worlds and location according to Citta.

Città according to worlds division

Consciousness classes
54 54 of the sensory sphere,
15 15 of the Fine Body Sphere,
12 12 of the Incorporeal Sphere,
8 40 of the Overworldly Sphere;
89 121 all worlds

The impurities determine the thinking (Citta) and the thought from the past also respectively . The produced Kamma viññāna & Vipaka viññāna…

In short, Citta determines the location, right?

[Tobi]

Thank you, Lal, for the explanations!

Yes, that’s understood! Hadaya Vatthu with a Suddhastthaka as a subsoil is needed for the emergence of viññāna/Citta. 
1. But if one now asks, are all Hadaya Vatthu different? 
2. And if YES, therefore in different places! Because of the connection to Anusaya, Nāmagotta, kamma bija, dhammā etc. in the viññāna dhātu. Definitely in Akasa Dathu and also in Arupa Loka!

3. But if two Hadya Vatthu were exactly the same to 100%, including the mental impurities, simply everything. 
4. Would one then be in the same place? 
5. Do the different impurities lead to a spatial separation? 
6. Or is it as simple as saying that every Hadaya Vatthu is the same but in different places?

If question 5 is YES, that would make the most sense to me at the moment! And if there are no impurities present, thus no grasping, the mind (viññāna/Citta) would be placed on Nibbana dhātu.

[Tobi]

Hello…….

According to what I could find, Hadaya Vatthu is formed by kamma in the patisandhi moment in the arupa loka together with Pasāda Rupa (C, S, G, J-Vatthus), where Pasāda Rupa do not necessarily have to arise with it. So Hadaya Vatthu itself is considered the lowest rupa and they did not bother to call it Hadaya Vatthurupa because in the word Vatthu, the Vatthurupa is included. Because if Hadaya Vatthu did not have the connection to Vatthurupa, the statement that the world consists of 28 types of rupa would not be correct.

Hadaya Vatthu is therefore considered the absolute basis as a fundamental rupa for Nama+Rupa in all 31 realms………..

Sādhu, Sādhu, Sādhu….

[Tobi]

I’m sorry, I’ve been sitting here poring over this for 17 hours and my head is very tired now. Again, Venerable Lal, heartfelt and respectful thanks for your efforts.

I had just fallen asleep when another thought came to me. So PC back on…

So until the last 5 Arupa realms, everything is clear.

Hadaya Vatthu houses the Mind Consciousness Element, which has 75 Citta, and the Mind Element, which has 4 Citta. Now, when I say that the Arupa Loka refers only to the absence of Gandhabba.

And that Hadaya stands for Mind Element, which is connected to 4 Cittas in Arupa Loka and that is the only Rupa.

• Vatthu means physical basis, i.e. the six physical organs on which the mental process is based
• Hadaya = Mind Element = 4 Citta together
• So together Hadaya Vatthu
• Asannasatta: The world of unconscious beings has Hadaya Vatthu / Mind Element (ME), which has 4 citta who are in a bhavanga state. They have no Aramanna for the creation of a citta.
• But I say the 5 Arupa Loka are special.

So for me it would fit like this……..

[Tobi]

Hello Lal I have more questions too #44559

 

Please can you give me the reference for my studies for the statement.:” Città cannot be created without Rupa. An Arupi Brahma has the smallest rupa, hadaya vatthu.” To give?

Uppapatibhavana is a Pali term that means “rebirth” or “reappearance”. It is one of the two kinds of bhava (existence or becoming) that condition the cycle of birth and death (samsara). The other kind is kammabhava (action or volition) . Uppapatibhavana refers to the actual arising of a being in a particular realm of existence according to its kamma. There are thirty-one realms of existence in Buddhist cosmology, divided into three main categories: the sense realm (kamaloka), the form realm (rupaloka) and the formless realm (arupaloka). Uppapatibhavana is also used as a synonym for jati (birth), which is one of the twelve links of dependent origination (paticcasamuppada)

I see it this way, that in the Upayasutta SN 22.53 the departure from the Kamaloka is described and not a Brahma realm (Arupa Loka). That is why the Buddha also left us a gap in the Upaya Sutta. The one I see there, is: (1.6)

SN 22.53 / 1.6 
Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature.

saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

It is the before … the kamma that occurs in the patisandhi moment and is connected with bhavatanha, leads to the citta resting in the asannasatta. Vinnana is present. But it does not need rupa to be localized because there is not even a Space Element there. The localization of vinnana/citta in the kamaloka is done by kama-generated rupa. It is placed in the gandhabba by the arrangement of the rupas.

For example, cakkhu-viññana has Pasada Rupa as its basis and can therefore be localized in the region of our eye.

Lal said: That quoted verse can be improved as “Without accompanied by rupa, vedana, saññā, and saṅkhārāra, the establishment, growth, or the movement of viññāṇa is not possible.

Who says that rupa is needed in the arupa loka, where there is no rupa, one does not need sanna, vedana and sankahra. Sankahra one does to counteract abhisankahra and to reach the arupa realms or at least not to form new kamma for it. It does not go higher, these are already the highest realms. This is the absolute bliss, these are the highest jhanic states. There vinnana/citta is not locally bound. There nama is so strong that it can generate rupa in large quantities. It is more like a bhavanga state.

 

Sorry… but your explanations do not convince me yet. Please more_/|\_/|\_/|\_

[Tobi]

Hallo… Lal and TripleGemStudent, Saket

#44552 Where?
I don’t know for sure either, maybe in the comments. But I know,Kamma Bija is a term that means kamma seed or kammic potential. It is the energy or potential to bring about an effect in the future due to a kamma (volitional action) that was committed in the past. Kamma Bija is not a physical entity, but a mental phenomenon that is stored in the mind realm (mano loka). Kamma Bija can be moral or immoral, depending on the nature of the kamma that generated it.

Kamma seeds are not eternal, but they can last for a very long time, depending on the strength and nature of the kamma that generated them. Some kamma seeds can bring results only in this life or the next life, while others can bring results in future lives until they are exhausted or nullified by other kamma seeds. The Abhidhamma Pitaka, which is a part of the Buddhist Pali Canon that provides a systematic and philosophical explanation of the teachings of the Buddha, does not give a specific time for when kamma seeds lose their effect, but it classifies kamma into four types by time of ripening: 

•  immediately effective (ditthadhammavedaniya)
• subsequently effective (upapajjavedaniya)
• indefinitely effective (aparapariyavedaniya)
• and ineffective (ahosi) kamma.

or see Links #44553

 

Arupa Loka and Hadaya Vatthu

Hadaya Vatthu is a term meaning the seat of the mind or heart base. It is a type of rupa (material form) that resides in the physical heart and serves as the basis for all types of consciousness (citta) except for the five sense consciousnesses (eye, ear, nose, tongue, body) which are their own Having bases (pasada rupa) in the corresponding sense organs. 
Hadaya vatthu is considered rupa because it is a physical phenomenon that arises and ceases due to various causes such as kamma, citta, utu (temperature) and ahara (food). It is not the same as the physical heart, but it is closely related. 

Hadaya Vatthu is one of the 28 types of Rupa classified in the Abhidhamma. 
Hadaya Vatthu is present only in the worlds where there is rupa, not in the arupa loka (immaterial worlds). According to the Abhidhamma, there are five arupa loka in which Hadaya Vatthu is not present: Arupa loka is the world of immaterial beings composed only of citta and cetasika (mental factors), without rupa (material form). There are five Arupa Loka corresponding to the five Arupa Jhanas.

• Akasanancayatana: the world of infinite space perception
• Vinnanancayatana: the world of infinite consciousness perception
• Akincannayatana: the world of nothingness perception
• N’evanasannanasannayatana: the world of neither perception nor non-perception
• Asannasatta: the world of unconscious beings

In these worlds, there are only 12 types of Citta: four are jhanic moral Citta, arising from the practice of Arupa Jhanas, and four are vipaka Citta, arising from the result of these Jhanas. The other four are bhavanga Citta, representing the base state of the mind. These Citta are very subtle and pure, but not liberating. To attain Nibbana, one has to come out of Arupa Loka and attain the four stages of Magga Phala.

I take an example here, Asannasatta in Arupa Loka where there is no Hadaya Vatthu. To get there, one would have to attain the 4th Jhana with Citta viraga Bhavana, which is done without panna (wisdom). The generated Kamma energy leads to Arupa-Jhanas. It is a detachment from consciousness.

Citta viraga Bhavana is a type of meditation that aims to free the consciousness (citta) from attachment (raga). It is a form of insight meditation (vipassana) that contemplates the three characteristics of existence (anicca, dukkha, anatta) and realizes the true nature of all phenomena. Citta viraga Bhavana helps to see the Lakkana of all conditioned things and thereby overcome greed (lobha), hatred (dosa) and ignorance (moha), which are the causes of suffering. Citta viraga Bhavana leads to wisdom (panna), purity (visuddhi) and liberation (nibbana).

In Asannasatta one is without consciousness (like in a coma) but still has Bhavatanha. It is called an existence without Nama and lasts as long as the Kamma energy is exhausted. So without Citta, Cetasika, Gati and cannot trigger Anusaya. It is a Bhavanga state of mind formed in the Patisandhi moment that does not trigger Citta. So one cannot make any statement about the presence of Gati, Anusaya there but only say it is not triggered. In this realm one is only held by Bhavatanha. And Dhamma could be seen as the natural law of the world with its 31 realms.

Bhavata manga is a Pali term that literally means “the striving for existence”. It is a form of bhava tanha, the attachment to existence or becoming. It is one of the causes of suffering (dukkha) in Theravada, as it maintains the cycle of rebirth (samsara). In Abhidhamma, bhavata manga is a type of cetasika (mental factor) that arises with and influences the consciousness (citta). It is one of the four types of abhisankhara (volitional formations) caused by ignorance (avijja). It is also one of the ten types of anusaya (latent tendencies) mentioned in the Dhammasangani, one of the books of the Abhidhamma-Pitaka.

Gati/Gathi are the saṁsāric habits or tendencies of a being, shaped by his kammic tendencies (anusaya) and attachments (āsava). Gati determine the way a being reacts to different situations, and influence his moral or immoral actions (kamma). Gati are also associated with the cetasika (mental factors) that arise in each thought (citta). The cetasika can be good (sobhana), bad (asobhana) or neutral, depending on whether they are connected with wisdom (paññā) or ignorance (avijjā). Gati are thus the deeply rooted habits that shape our thoughts and deeds. They can change over time, if one makes an effort to overcome the bad gati and cultivate the good gati. The liberation from all gati that do not lead to Nibbana is the way.

Anusaya are latent tendencies or dispositions, regarded as one of the sources of impurities (kilesa). They are defilements that lie “along with” (anusenti) the mental process to which they belong, and arise as obsession whenever they meet with suitable conditions. There are seven types of anusaya: sensuality (kama), existence (bhava), non-existence (vibhava), view (ditthi), doubt (vicikiccha), conceit (mana) and ignorance (avijja). Anusaya is also discussed in relation to other concepts such as kamma, paticcasamuppada, citta and cetasika. The substratum or basis of anusaya is the bhavanga citta, which represents the base state of the mind. The bhavanga citta is the result of the kamma citta that arose at the end of the previous life. It is the citta that flows during sleep or between the perceptions of sense objects. It is also the citta that ceases at the end of the present life.

Appatigha rupa is a type of rupa (material form). It means the form that cannot be touched or the form that does not collide with other forms. It is one of the 16 types of sukhuma rupa (fine form), which are different from the 12 types of olarika rupa (gross form). The sukhuma rupa are also anupadinna rupa (non-appropriated form), which are different from the 18 types of upadinna rupa (appropriated form). Appatigha rupa are the finest external forms, which can only be perceived by the mind (mana), not by the five physical senses (eye, ear, nose, tongue, body). They are also called dhamma, because they only exist as mental objects. Appatigha rupa are also anidassana rupa (invisible form), because they do not reflect or absorb light. Appatigha rupa are the forms that exist in the arupa loka (immaterial worlds), where there is only consciousness and mental factors, but no material form.

Citta is thus called consciousness and consciousness is not localizable in the infinite invisible space, not even in the Arupa Loka. It has no location in the immaterial Loka. It pervades space at the lowest level. I have also not been able to find in any Sutta or other scriptures that Sammasambuddha would have claimed otherwise. (Maybe in the commentaries) + (If yes please post here) Consciousness cannot be defined spatially, it is very special and depends on space. It is only assumed philosophically and during meditation in the heart region (description in Abhidhamma, visuddhimagga, etc.) and only applies to the realms with Rupa and these are Rupa Loka, Kama Loka and Apayas where a Gandhabba (Manomaya Kaya) is present. (Vatthu can be found in the scriptures as well as Hadaya in the commentaries but not as Hadaya Vatthu).

To the question: #44543
So no Hadaya Vatthu in Arupa Loka.

The kamma that was generated in the last life with Citta viraga Bhavana acts in the Patisandhi moment and creates the bhavanga state in Arupa Loka.

The definition of Dhamma is missing according to which Dhamma, but there is Dhamma in Arupa Loka. Without Dhamma no universe! Gati is present just like anusaya but does not come into play.

• In the following 2 realms only Nama exists without Rupa.
  1. Akasanancayatana: the world of infinite space perception
  2. Vinnanancayatana: the world of infinite consciousness perception
• In the last 3 realms there is neither Nama nor Rupa but the mind is only present. Because there is still residual kamma in the form of Bhavatanha.
  3. Akincannayatana: the world of nothingness perception
  4. N’evanasannanasannayatana: the world of neither perception nor non-perception
  5. Asannasatta: the world of unconscious beings
• So one can see that even in the last 3 realms Arahanthood is not attained. Otherwise Namarupa would not be present, it is only suppressed.

Life is Namarupa……………Nibbana is No Namarupa……

Sadhu, Sadhu, Sadhu…………

1 user thanked author for this post.

namo0804

[Tobi]

Oh, sorry…. I found another error in my explanation. I exchanged the mental body for the physical body.

Cittajarupa the connection between Gandhabba and the physical body!
Cittajarupa distribute and arrange themselves in gandhabba. From the patisandhi moment to the finished adult human. Through the influence of the physical body. The blueprint of the physical body is DNA. These cittajarupa are related to the patisandhi citta, in the hadyavatthu and in the pancakkhandha, the heart base. But are not generated by patisandhi citta. The patisandhi citta produces the heart base where pancavokara bumi is also present.
The base of the heart has Hadayavatthu as its base. The base of the heart is connected at the lowest level with 79 cittas of the 89 or 121 cittas.
Of these, 75 are citta manoviññāṇa responsible for the production of cittajarupa, kamajarupa. Kamajarupa always arise because kamma viññāṇa are always mano viññāṇa. On the other hand, mano viññāṇa can be either vipāka viññāṇa or kamma viññāṇa.
There are no cittajarupa in ArupaLoka, only 4 vipaka cittas associated with 10 citta viññāṇa contained in the 79 cittas.
The heart base is the basis for citta and has been influenced by the patisandhi citta in the patisandhi moment and this heart base in turn influences citta/consciousness. This is how you can feel Kilesa associatively on a heart basis.
Those cittajarupa that have the underlying vayo dhatu accumulated throughout the gandhabba arise and affect (anubhava) the manomaya kaya and physical body and vice versa.

Lol. Nevertheless, thank you for your answer.
I’m looking for the answer to my feeling that everything is connected. Is it the spin or entanglement? I’m looking everywhere…..

[Tobi]

Ancient Apocalypse on Netflix Trailer YouTube

What if everything we know about prehistoric humans is wrong? Journalist Graham Hancock visits archaeological sites around the world to find out if thousands of years ago a civilization far more advanced than we ever thought possible existed. This season can be found on Netflix under the name Ancient Apocalypse.

Season 1: has 10 episodes / The season is worth seeing.

Ancient Apocalypse on Netflix

There is also some by Graham Hancock on Youtube but the quality is top on Netflix.

LG Tobi

[Tobi]

Hello Lal,

I had already read the report, but not yet the revision of 31/08/2022. Yes, I think the example with the white raven is particularly good.

Lal thanks for your answer.

[Tobi]

Hello Lal,

My friends asked me how your analysis of my theory and the answer to my questions turned out.

Can you address the following issues? I would appreciate that.

Again, for clarification, Burkhard Heim`stheory is correct physics, for example,how the string theory aspects. Even a well-educated physicist needs at least a year to familiarize themselves with it!
-I can express myself more clearly in German; German has more words than English..

In any case, the following are my questions.

Manōpubbangamā Dhammā

Manō pubbangamā dhammā Manō pubbangamā dhammā manō setthā manōmayā manō setthā manōmayā
manasā cē padutthēna manasā cē pasannēna
bhāsati vā karoti vā bhāsati vā karoti vā tatō nam dukkhamanvēti
tatō nam sukhamanvēti
cakkamva vahatō padam. chāyāva anapāyani.
(Dhammapada verses 1 and 2)

1. Manō is, of course, the mind. Dhammā (plural, not Buddha Dhamma) are the energies the mind generates (via javana power.) Dhammā means “to bear,” meaning “everything arises due to Dhammā.

2. Those dhammā then give rise to everything (all phenomena) in this world – whether living or inert.

3. Pubbangama (pubba + anga) means what comes first. The first line (in both verses) says the mind creates all dhammā that give rise to everything in this world. The second line says everything is prepared (settā) and manifests in mind (manōmayā).

4. The mind creates those Dhammā with thoughts (saṅkhāra.) That requires a lengthy explanation that can go to profound levels: “Buddha Dhamma – A Scientific Approach” and “Worldview of the Buddha.”

1. Mano the mind. Is Hadaya Vatthu + viññāna correct? In my theory, I only gave the Mano coordinates, i.e., a location with x5 + x6 in the universe. The processes remain the same PS, etc.
Where can I find something about the Javana power?
2. That makes sense
3. That makes sense too
4. In which sutta or where is this point described? Does the mind create those dhammā with thoughts (saṅkhāra.)?

Another question: What is the connection between the process of creation (Saṅkhāra) and attaining Nibbana? When someone attains Nibbana, is the universe still there for all other living beings? Or not?
– If we go to Paranibbana, do we disappear from the universe?
– This process represented in a formula would have to be embedded in an overall formula. Wouldn’t there a hole in the formula to account for all other processes?
Or is the piece simply shortened and gone? Will the universe remain after this?

[Tobi]

Hello Lal,

Thank you for your analysis, great and correct as always.
I guess I have a distorted Saññā there.
I’ll work on that.

to point 1: The Burkhard Heim theory is correct physics and should only be seen as that, only better than school science.
Only the Buddha Dhamma brings us to Nibbana, all other theories are just crutches. That includes point 3 as well.
Manōpubbangamā Dhammā..
is in this context and also on the page dhammā…..with ā not lowercase?

to Point 2: I think my bad English is a bit to blame and writing always leaves room between the lines.
I also described a material universe that arises but then doesn’t completely cease and again arises an infinite loop.
Our own mind will always place us in the center of the universe and we will never see an end of the universe, not even with larger telescopes.

Thank you again for taking the time to help me in advance.
I could well use a sangha that knows puredhamma or better an ahrant to help me apply the noble eightfold path to eliminate my gati.
Unfortunately, there is no such noble thing in our country or I am not aware of it. So thank you Waharaka Abhyaratanalankara Thēro and also Lal that we having you!

sadhu, sadhu, sadhu

[Tobi]

Hello Lal.

My interest is also more in the pure Dhamma. I was already out with my knowledge before that and confronted Hannes Schmid from 6 Dimensions in Color with your question and he said:
Yes. The principle of causality must also be reassessed: it has to recede the more highly organized the matter is. So, paradoxically, it may be true at the micro level, but not for more complex structures

6 Dimension in Color
and I agree with that

I would assume that the basis of everything is a spirit, everything consists of the encompassing spirit. From the cell, atom, suddhāṭṭhaka down to the smallest unit of the rupa and even the energies.
Our world with its 31 realms is embedded in mind, also known as the clear light, whatever that is. Nibbāna maybe?
Now to the mechanism that comes from x5 and interacting with x6.
So responsible x5 seat of our consciousness embedded in the Infinite Invisible Consciousness and the docking points for our data storage Gati, Namaloka, Rūpakkhandha etc. and x6 the Hadaya Vatthu seat of our mind.

The two together Consciousness (Viññāṇa) and Spirit (Hadaya Vatthu) create a state of mind with the well-known mechanisms Rupa, Citta, Cetasika, Gati. I would describe this state of mind as probability.
A unicellular organism is very likely in our world, an atom even more so, humans are rare and a Buddha even rarer. We all know the story about the turtle and the ring.

So this attitude of mind, like the mechanism with the spin, creates a similar image, a structure (this image/structure consists of kamma energies) like that of the four realms, apayas, kama loka, rupa loka and arupa loka, so that we without time Delay appear in the appropriate loka/room.

The key is the mindset. So the composition of the energies behind it (e.g. Kama energy), what happens to us in the cuti and patisandhi moment and to which stream, area we attach ourselves.

That’s how I understand it.

PS Briefly on structure: Structure is an organizational principle. In my example, a Din A4 sheet has the structure 1 and if I fold this sheet of paper into a paper airplane,
It gets a higher structure. Let’s say 10 and each intermediate step from sheet to
Paper airplane thus has the next higher level. So also a direction that is irreversible.

[Author]

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