A teacher rests a bottle on a glass, we have consciousness resting on name and form. Behind that we have a hand waving about like a leaf on a tree, that’s experience. Are experience and consciousness colliding like matter and anti matter? Would that explain the vipallasa that rules my life?
We can only experience one of the six senses at a time. Does it say this anywhere in the EBT?
What it doesn’t say here is that these guys were the first to turn sounds into symbols. 4000 years ago… Apparently.
"‘The six internal media should be known.’ Thus was it said. In reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. ‘The six internal media should be known.’ Thus was it said. And in reference to this was it said. This is the first sextet. MN148
"‘The six external media should be known.’ Thus was it said. In reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the idea-medium. ‘The six external media should be known.’ Thus was it said. And in reference to this was it said. This is the second sextet.
The six external media seems to correspond with Nama and Rupa.
Dependent on the eye &; forms there arises consciousness at the eye. Dependent on the ear…
"It would be better for the uninstructed run-of-the-mill person to hold to the body composed of the four great elements, rather than the mind, as the self. Why is that? Because this body composed of the four great elements is seen standing for a year, two years, three, four, five, ten, twenty, thirty, forty, fifty, a hundred years or more. But what’s called ‘mind,’ ‘intellect,’ or ‘consciousness’ by day and by night arises as one thing and ceases as another. Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what’s called ‘mind,’ ‘intellect,’ or ‘consciousness’ by day and by night arises as one thing and ceases as another. SuttaCentral
It is common for beginners to approach the study of impermanence in a back to front manner by focusing on the mind first. The Buddha instructs studying impermanence through the subject of the body first as shown in the first foundation of mindfulness (SN 47.40), where there are three exercises devoted to the arising phase of the body and three to its decline and death.
“Or, he abides contemplating the nature of arising in the body, or he
abides contemplating the nature of passing away in the body, or he
abides contemplating the nature of both arising and passing away in
the body.” —Satipatthana sutta
The reason is that the cycle of impermanence is much slower in the body and so is more easily observed, and its sensory impact is much greater. The aim of this is to instill impermanence as an experience, not simply conceptually, that cannot lead to escape. What set the Buddha on the path to enlightenment was the experience of old age, sickness and death in reality.
“Direct experience of the fact that everything changes, if applied to
all aspects of one’s personality, can powerfully alter the habit patterns
of one’s mind”—'Satipatthana’, Analayo
It’s a hypothesis about dependant origination and vipallasa. I’m not trying to intellectualise impermanence. I’m a fool. Thanks, I like analayo too. @paul1 my mistakes have been made permanent. I’m sorry for snapping at you.
Impermanence explained and proven by physicists and thermal dynamics laws? Entrophy=impermanence?
That’s why it’s good not to assume others are foolish until things are fully explored and understood, and the internet is not the easiest platform to have really deep discussions, and why we don’t encourage endless views without EBT’s as the basis
The monkeys are beautiful. Like the Mandelbrot set. What do you think @Mat? @paul1? @Viveka? We can’t forget Turing and Belousov. An arahat liberated both ways isn’t going to answer these questions for us- though it’s uncertain.