The Ultimate Happiness: Timelessness
We are cognisant of our existence, and things happen because we can perceive them through our senses. Humans possess consciousness or sensibility, or more precisely, it indicates the presence of the five aggregates and is characteristically un-illuminated and is therefore confined to death, rebirth, and suffering. In Buddhism, ignorance and suffering arise in samsāra due to the numerous processes of aggregation, segregation, mutation, evolution, transformation, and assimilation. Nevertheless, the suffering of ignorant beings can be alleviated by gradually realising their emptiness.
The word suffering (dukkha) is ubiquitous in Buddhism and it is usually associated with pain, anxiety, agony, sadness, dissatisfaction, and all sorts of negativity in one’s life. Unfortunately, the Buddha's thoughts may differ, as these are just reflections of its repercussions. In Latin, the word sufferre means to bear, undergo, endure, carry, or put under. In other words, dukkha has more to do with the continuous flux, specifically the recurrences of birth, life, death, and rebirth, which are known as samsāra. It's crucial to note that in samsāra, everything is a matrix of everything. Our mental consciousness would perceive existence to be continuous, convoluted, impartial, and interconnected by the universal laws of conservation.
In Buddhism, our mind is the precursor of all different states. Kamma is described as an intentional activity, while vipaka refers to its later outcome; this means there is a powerful reaction that is caused by deliberate action. In nature, the mind is a pattern of consciousness that consists of a blend of dominant and subtle aspects. The dominant mental consciousness functions similarly to a controlling mind capable of directing and conveying actions; compared to the subtle mental consciousness that resembles a herd of wild horses wandering instinctively. Above all, the dominant mental consciousness is a prerequisite for kamma-vipaka, otherwise, the so-called volition would cease to exist. That is to say, any thought or action involving the dominant mental consciousness would be sensitive to kamma-vipaka influences.
Meanwhile, the ultimate goal in Buddhist practice is to seek eternal bliss (nibbāna) which is unconditional through enlightenment. It is known as the final cessation of events, which is an independent nature. From the highest perspective, nibbāna does not exist because there is no subject (no mind) for reflection on the object or matter. Existence is equivalent to becoming to a certain extent, and since existence is absent in nibbāna, there is no process of becoming, or timelessness. This means that if one could neuter the mind, all things would fizzle out and cease to exist or be. A new paradigm is starting, which is a state of affairs that is completely neutral.
In summary, Buddhadhamma is ultimately unrestricted, without stereotypes, and with no labels. The path to spiritual liberation is not about the accomplishments of a single person a few thousand years ago, but rather about the way forward. The focus here is on direct experience, recognition, and liberation, not the blind obsession with Buddhism that ultimately leads to spiritual imprisonment. In other words, the Buddha's natural neutrality and liberation are the only way to discover the ultimate truth. Taking care of the cause instead of the symptoms is crucial. Namo Buddhaya!