By Victor M Fontane
Have you ever wonder: where are you coming from, why are you here, where are you going after you die and the reason for that to happen?
Probably not! Although it is perhaps the best way to understand life.
It is a universal process that emanates and manifests itself naturally in the cyclical evolutionary development of all matter and all its components.
For a human being to appears and start a physical development process in a womb need three basic elements: first consciousness, a father and a mother capable of fertilizing and a right environment to allow the development of a new body with all its constituents. The two last ones are a result of the process and created in the physical realm but the first one, consciousness comes from the subtle realm driven by the karmic winds (in the Kalachakra system, the subtle energy-winds that carry the impulses of karma – either the karmic impulses that draw one into actions or the karmic impulses with which one carries out physical or verbal actions)of the soul that determine the whole process.
In the intricate tapestry of Buddhist philosophy, the concept of the twelve nidanas (links), also known as Dependent Origination, provides a deep understanding of the stages of life and the cycle of rebirth. Rooted in the teachings of the Buddha, these interconnected factors unravel the complexities of existence and the conditions that perpetuate the cycle of life and death (Samsara).Let explore the twelve nidanas, offering insights into the stages of life in Buddhism. Avidya (ignorance): The cycle begins with Avidya or ignorance. At this stage, individuals lack a clear view of the nature of reality. Ignorance leads to a distorted perception of the world and a lack of understanding regarding the impermanence and interconnectedness of all things, the delusion of mistakenly perceiving the skandhas as a self(the five psycho-physical aggregates, which according to Buddhist philosophy are the basis for self-grasping. They are: form, rūpa; feeling or sensation, vedanā; perception, samsjñā; formation, samskāra and consciousness, vijñāna). Samskara (volitional formations): Avidya gives rise to Samskara, the formation of volitional activities, thoughts and intentions. These mental formations shape one's actions and contribute to the accumulation of karma, the driving force behind the cycle of rebirth. Vijnana (consciousness): Samskara leads to the emergence of consciousness.
Consciousness, in the Buddhist context, refers to consciousness conditioned by mental formations. It is not an isolated or independent entity, but is intricately linked to the other factors in the twelve nidanas. Nama-rupa (name and form): Vijnana conditions the emergence of Nama-Rupa, the combination of mental and physical components. Nama refers to the mental aspect, while Rupa represents the physical form. Together, they constitute the psychophysical existence of an individual. Sadayatana (six sensory bases): Nama-Rupa gives rise to Sadayatana, the six sensory bases. These bases include the eye, ear, nose, tongue, body and mind. Through these sensory bases, people interact with the external world and experience sensations. Sparsa (contact): Contact arises when the sensory bases come into contact with external stimuli.
Sparsa, or contact, leads to the emergence of sensations and feelings, which can be pleasant, unpleasant or neutral. Vedana (feeling): Sparsa conditions the emergence of Vedana, or feeling. Vedana refers to the subjective experience of pleasure, pain or neutrality in response to sensory stimuli. These feelings are an integral part of the human experience. Tanha (craving): Vedana gives rise to Tanha, (craving). Craving is the attachment and desire for the pleasant, the aversion to the unpleasant, and the longing for continued existence. It is the driving force behind the perpetuation of Samsara.Upadana (grasp): Tanha conditions Upadana, or grasp. Grasping refers to attachment and clinging to objects of desire. This closure further solidifies one's identity and contributes to the cycle of rebirth.Bhava (becoming): Upadana leads to Bhava, the process of becoming. Bhava involves the development of a new existence based on accumulated karma and objects of attachment. It sets the stage for rebirth in a particular kingdom.Jati (birth): Bhava Conditions Jati, or birth. The process of becoming culminates in the actual birth of a being into a particular realm, whether human, animal, celestial, or other.Jara-Marana (Aging and Death): Jati inevitably leads to Jara-Marana, the stage of aging and death. This marks the end of one life cycle and the beginning of another, perpetuating the cycle of Samsara.
These nidanas then form a human being and also a solar system as well. However, the fourth link relates to human birth. Also, because universal matter cannot generate consciousness because it does not have it and because there must be a correlation between cause and effect, human consciousness is the result of the evolutionary process. Buddhist psychology presents consciousness as an interdependent phenomenon of causes and conditions and as a dynamic flow of moments linked in a relationship of causality or karma.At the moment when the mental current takes over the body the first problem arises because this consciousness identifies with and traps itself in the physical body.
Conclusion: The twelve nidanas, or dependent origination, provide a comprehensive framework for understanding the stages of life in Buddhism. From the root of ignorance to the inevitable cycle of aging and death, these interconnected factors illuminate the conditions that drive the continuous cycle of rebirth. Through the cultivation of wisdom, mindfulness, and ethical conduct, individuals aspire to free themselves from the cycle of Samsara and achieve liberation from the inherent complexities of existence.
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