In all frames of reference - from the perspective of the observer in that reference frame - time is perceived to pass exactly as it always does; neither shorter or longer. The differences between two different reference frames are only known relative to eachother, but from the perspective of the observer in either frame, time appears to pass just like it does for the other. If we accelerate you to a constant velocity of a good fraction the speed of light in a space ship you would observe - in that space ship - time passing just as it always does. Just a light side point as well… but I do enjoy discussing stuff like this as well and I do have a physics background. I believe @Soren does as well. 
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Thanks. I’m aware of this. The lighter point I was making was that while time is whatever it is to beings in one realm it may be different for those in other realms, depending on their relative velocities. So to speak.
But again, as I wrote, this is a side point of no real importance to the topic at hand.
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Right, but sometimes it is nice to diverge into light talking about easy, simple and clear conversations about subjects of no real import like fundamental theoretical physics when we’ve been involved in such complex, difficult and obscure conversation of massive import. Somewhere my non-Buddhist theoretical physics friends are screaming in protest!
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I read (i do not exactly remember where) that a deva who is about to die withers away, the flowers wither away, and there are certain signs of coming death. It is also said that other deva’s avoid this deva. Because there are probably many deva’s, there are probably also many about to die. So it seems likely that the truth of death, decay, loss, is likely to be present among deva’s all time.
I think it is more likely that the existence of deva’s is like humans who have never really experienced yet the truth of decay, loss, sickness, death, at least it does not pentrate. Although there is suffering all around them, and they live amidst the truth of decay and death, they are intoxicated with happiness, pleasure.
The Buddha had in a sense also a deva-like existence before his search. That turns into hell. And then it turns into Nibbana. A pleasure which is not an intoxication, not a feeling, perception, not based upon vinnana.
Because there is death and loss in any world, i think it is unlikely that constant pleasure is based upon something different then blindness and intoxication.
While you mention all the time that everything is dukkha with various quotes - you and the other cessationists, believe it or not,
still have a narrow view of what dukkha actually is.
Please let me explain.
“All states of existence are impermanent, suffering, and perishable”
Yet in our interactions on this forum you have made it clear that deep dreamless sleep is close to what Nibbāna is. Nibbāna is lika a permanent version of dreamless sleep. Unconscious states are lika a precursor and hint to Nibbāna.
So somehow these states of non-awareness/unconscioussness that you happen to prefer are for some reason not seen as impermanent, suffering, and perishable.
That is why I think there is a narrow view on dukkha, despite all the quotes.
Since the jhanas of cessationists differ to the actual jhanas with plenty of contradictions like the following statements:
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”The 5 senses cease”,
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”one only recollects past lives AFTER emerging from jhana - not during”
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And even Ven. Ajahn Brahm claiming that there is “No perception of light” in jhanas(?!?)
I’ve come to the following conclusion:
Cessationists have only entered Asaññasattāvāso, but mistaken it for Nibbāna, during their meditations.
The reason I think this is so is not only because of the statements above regarding the 4 jhanas corresponding to rupa loka which implies that the brahma gods who are the inhabitants there are not only dumb deaf and blind - there is apparently not even any perception of light in rupa loka(?)
But also the wrong views regarding the formless realms where it is suggested that at the destruction of kama loka insects end up in the formless(!?)
(because otherwise insects during the destruction of kama loka would be annihilated and reach the same type of Nibbāna cessationists strive for…)
There is even claims that those who commit suicide end up in the formless(!?)
This shows that the cessationist views regarding arupa loka are also clearly wrong and differ from the suttas.
That being said, since there is no interest in any of these planes of existence and what they are REALLY like + a preference for unconscious states I can only draw that conclusion - and hope you understand why I do that?
A healthier approach is seeing every succeeding higher plane of existence as superior in bliss compared to the lower planes, this way one knows what one is actually giving up in pursuit for something even more sublime and refined - until nothing is felt.
To claim to know what Nibbāna implies while at the same time saying VERY inaccurate things about jhanas and rupa loka/arupa loka + not seeing any unconscious states as dukkha shows that this ”Nibbāna” spoken about is most likely Asaññasattāvāso and not Nibbāna.
That’s easy though. They just say that nibbana is not a state and thus not conditioned and thus not subject to impermanence. Of course, cessation is conditioned. It is conditioned on practicing the eight, but that is another subject.
This conversation though has devolved once again from the topic; which is what a substantialist view of the aggregates is or isn’t. I would like to try and keep the discussion on that topic and ask that others try as well. Maybe some side discussions of lighthearted physics, but everything else I’d prefer if folks could try and stay on topic. Thanks.
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Those quotes are from the Buddha.
Sorry we haven’t apparently caught up. 
Not quite. Sorry if I was unclear. I was simply trying to convey that in the absence of five of the six senses, there is peace not through entering into another “thing” like nibbāna, but that the temporary absence of the hindrances and much sense experience in consciousness is an example or a taste of what it may be like to being free of them via cessation.
It’s not worth pushing this mere example too far.
You’re free to take this up with a number of Venerables who have much experience with jhanas.
That opinion is up to you.
But there’s consciousness, which is impermanent and dukkha.
No preference for unconscious states. Nibbāna is not a state and in final cessation conscious and unconscious do not apply any more than left hand and right hand.
The sleep example I used earlier was just that – a limited example to offer a point and was not an ontological position.
Well, I guess that settles the matter for us all! 
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Thank you, Venerable, for this remarkable piece of writing. When you describe yourself as a lowly sentient being trying to make sense of dhamma you are one of a large group of whom I am also one. But you are much too modest. Your analysis of the nature of the aggregates relative to anicca, dukkha and anatta is focused and goes to the heart of the Dhamma. Thank you and Metta
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Thank you for the kind words, but please note I have not gone forth and so there is no reason to use any honorific like Venerable of which I am undeserving.
Yeshe Tenley. I read in SN 22.48 about two types of aggregates: (i) mere aggregates (ii) aggregates connected with grasping. Mere aggregates are: Any kind at all—past, future, or present; internal or external; coarse or fine; inferior or superior. I read SN 22.59 say: any kind at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: truly see with right understanding:… impermanent, dukkha & not my self.
Yeshe. If your statement refers to SN 22.95, I think SN 22.95 does not say the aggregates are insubstantial, void, and hollow of ‘aggregate-nature’. SN 22.95 reads it is saying the aggregates are insubstantial, void and hollow of tangible value. I traced the Pali words in SN 22.95 and the dictionary referred to the same words in DN 13:
Their statement turns out to be a joke—mere words, void and hollow.
Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.
DN 13
The unawakened believe tangible value or happiness can be found in the aggregates. SN 22.95 is saying the aggregates are a “joke” because no lasting tangible value can be found in them. The aggregates fool or play jokes on people, like a magicians trick.
Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with clear eyes would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick?
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