20180912 prc Dependent origination
^We come again to continue the conversation. The attributes of change are the issue in question. And by that we refer to the ongoing vituperation associated with the spiritual worldview. Into this metaphysic we would seek to pour some calm.
The 'academic fortress' referred to in the article on
book is a useful metaphor by which to describe the contentious refusal to consider a rational analysis of the history of observation associated with spirituality and religion. Like its forerunner the shamanic worldview, distributed across history with its remnant in contemporary cultures, we prefer to explain that the doctrine of dependent origination, on record in the history of Buddhism, is a suitable statement and recognition of the condition of emergence of the physical world and all life from its spiritual origins in the ultimate unmanifest. That category of language is sufficiently detached from enthusiastic religion and sufficiently close to the neutral language preferred in the realm of science, to be utilised for that purpose.
Dependent origination, of course, is a term in English and a translation from the ideas conveyed into the original languages in which it was perceived. The origin of course is within those minds open enough, diligent enough, curious enough and expansive enough to hold in awareness the largesse of spiritual nature. And by largesse we connect to the idea of the treasures obtainable by focus on the spiritual source and whatever source that might be.
So in principle, the term dependent origination is perfectly adequate to describe the relationship on its essence level between the *observer* and the observed. The fact that there is the arising and development of physicality as a conglomerate of environmental niches and species matched to those niches and surviving for a long term, is beside the point. In that view, dependent origination means that the origination of any species in question or under consideration, is dependent upon first, the emergence of physicality out of the depths of the void and then its ordering into sufficiently stable patterns such that environmental niches can exist and for a sufficiently long period of time to make them suitable as environments for species to be implanted there or to migrate there and then to develop a history of survival. Even in the cases where they then become extinct due to a rate of change of the niche greater than the rate of adaptability of the species, there is still opportunity for the cycling of sentience.
And so dependent origination is a phrase worthy of usage outside of its origins in Buddhism and elsewhere, should that be the case, and this lower mind is ignorant of these things. We seek thereby to bolster and contextualise the arrival within this current century, the 21st in the Western calender, into a capacity to be located within the development of understanding and that arc of development over time, as well as the process by which any such attempt to describe origins takes place.