Dynamics and Nature

According to Buddhism everything is constantly changing - as illustrated above with the kalapas. Nothing is permanent. Buddha stated that everything formed is in a constant process of change (sabbe sankhara anicca).

This is also the case with nature. Everything changes in nature -nothing remains static. This is applicable in the minute world, as well as in universe at large. In the minute world, we have seen that the "real" element {kalapas) only last for a "moment" - i.e. during the time it takes to snap the fingers (acchara), which itself may entail 64 moments. In fact, no simile may illustrate the shortness of the moment. In Theravada Buddhism, continuity - psychological as well as material - is seen as a sequence of moments (khanika). Consciousness is seen as a series of brief moments of active consciousness, between which the passive bhavanga-consciousness arise briefly. Consciousness may thus be likened to "pearls strung up on a thread of bhavaga".

In the larger context, the universe started with a Bang some 13-14 billion years ago, when some 98% of all present atoms (H & He) were formed within the first 10 minutes. Since then all t atoms were formed in various stars and supernovas, up of star dust (or nuclear waste if you so prefer) - some 13-14 billion years of age.

In some 250 million years ahead, the continents may have collided and formed a new Pangaea. Our cl in a flux. The activities of our sun does not only develop with the conventional 11 year cycles of the sun accordance with longer intervals that have pronounce on our climate and on our civilisations. During history of high solar activity seems to correlate with warm
In brief, according to both Buddhism and everything changes in nature — nothing remains static

Morality and Nature

Several suttas from the Pali Canon state that in is prevalent and expressing that there is a close relationship between human morality and the natural environment. Two to prove this point:

In the well known Buddhist legend regarding the evolution world - as stipulated in the Aggahna Sutta' - the life-spans beings were very long because the nutrition provided by plants and vegetables was of the highest quality. The point is made, however, man's deteriorating morals (greed, conceit, stealing) brought about changes, which were adverse to nature and living beings. These changes brought about by man, accelerated and changed the direction of the changes inherent in nature. The result of which today - adverse to mankind's well being and happiness; and this trend also expressed in the Cakkavattisihanada Suttra where the anticipated graver effects on mankind and nature by man's further moral degeneration is vividly illustrated.

In later commentaries, the close relationship between human morality and the natural environment has been systematized in the theory of the five natural laws (pahca niyamadhamma) - and they all affect each other in a reciprocal causal relationship (e.g. the physical environment affects the biological aspect, which in turn affects the thought pattern, which is the base for the moral standard). The commentaries to the Cakkavattisihanada Sutra further explain this pattern of mutual interaction as regards nature - greed leads to famine, hatred leads to violence and delusion leads to epidemic.

The opposite process of interaction is also possible - generosity leads to wellbeing, compassion leads to peace and wisdom leads to purity.

In brief, nature and mankind stand or fall with the dominant type of moral force at work!

Mind and nature

The Buddha stipulated that the world is led by the mind - cittena niyati loko. Mind is very important. From the Dhammapada, we may derive:

A defiled mind generates unhappiness and suffering,
A pure mind brings happiness andfreedom from suffering.

Thus the three basic evils - greed, hatred and delusion - produce pollution both within and without. On the contrary, by generosity, compassion and wisdom we produce purity both wii Consequently Buddha encouraged us:

To learn to do good,
To cease to do evil and
To purify the mind.

If we free our minds of the mental defilement, aware of and understand the fundamental wholeness intricate and interrelated balance. We will then by с also help others to purify their minds - thereby supporting development of nature.

In brief by freeing our minds of the mental de, constitute good example for others and thus assist their minds - thereby supporting a good development

Cause and Effect and Nature
When this is, that is
This arising, that arises
When this is not, that is not
This ceasing, that ceases.

These four lines concentrate in a "nut shell" fundamental of Buddhist theories - namely that no ] phenomenal arises by itself. On the contrary, all events arise conditioned by a number of other phenomena any particular phenomenon having a permanent substance. In other word, everything is impermanent, relative and mutually interdependent.

In order to clarify this formula of conditional mutual interdependence and to facilitate our understanding of it, Buddha preached the Law of Dependent Origination.

This Law of Dependent Origination is illustrated by twelve factors that in their respective interdependence form a ring - the Wheel of Life. This may symbolize man's cycle of rebirth in sansara, as dictated by the laws of nature and according to the fruits of their accumulated kamma.

Important to note is, that this Wheel of Life has no beginning. It illustrates in the final analysis a process. Nothing is stable or permanent. A deep study of this раticca-samuppada will make us understand that everything we see in this world is but an illusion. We may also ultimately realize that there is no such thing as an individual - there is only anatta.

Furthermore, it is worth noting that the basis for all suffering is according to the paticca-samuppada ignorance (avijja) - while according to the Law of the Four Noble Truths it is craving (tahha).

Without understanding the Law of Dependent Origination (paicca-samuppada), we would be unable to understand the Four Noble Truths or to appreciate the truth of the world. On the Buddhist monument Baraburodur in Java, this fundamental law of paticca-samuppada is presented on the "hidden base" of the monument -illustrating that prior to fully under-standing this law, the pilgrim may not continue his pilgrimage on the monument с knowledge.

In brief, everything is impermanent, relative interdependent. Man and nature are thus interdependent.