As Nobel winner physiologist Walter R. Hess (1973) wrote,
Much exists and evolves in this world, which is not accessible to our comprehension, since our cerebral organization is primarily devised so that it secures survival of the individual in natural surroundings. Over and above this, modest silence is the appropriate attitude.
As Buddhist Scholar Sue Hamilton (2000) notes,
[…] if the structure of the world of experience is correlated with the cognitive process, then it is not just that we name objects, concrete and abstract, and superimpose secondary characteristics according to the senses. It is also that all the structural features of the world of experience are cognitively correlated. Space and time are not external to the structure but are part of it.
The neuroanthropologist Terrence William Deacon wrote,
“We live our lives in this shared virtual world […] The doorway into this virtual world was opened to us alone by the evolution of language.”
Author R. G. H. Siu wrote that humans deceive themselves because of their unique capacity:
Human beings are destined, as humans, to live in a world of make-believe, people with virtual presences of each other and all things existing and not existing. Neither the observer nor the observed can remain human entirely in truth and reality. Fable is the fare of the human.
Unwholesomeness, (akuśala) is mentally toxic, morally harmful, and produces distressing actions; is created by the erroneous view of the Self. Unwholesome consciousness (akusalacitta) is consciousness accompanied by one or more of three unwholesome roots—greed, hatred, and delusion. Greed has the characteristic of always desiring more and the dissatisfaction of never having enough; Hatred has the characteristic of revulsion, contempt, anger, and disgust; and Delusion has the characteristic of an unyielding abnormal belief. The resulting five principal kleshas, or poisons to these are attachment, aversion, ignorance, pride, and jealousy. These unwholesome processes not only describe what we perceive but also determine our responses.
People continuously generate an interior narrative about their identity, their ‘self’, to which they are deeply attached. The construction and defense of this self-image is an ongoing activity of the basic drive the Buddha named “thirst” (tṛṣṇā). With the accompanying distortions, egoistic yearning and defilements are created. The delusion manifested is of the self-image as a stable, objectively valid reality, rather than as a temporary, conditioned mental construction. Once this belief is established and maintained, there is no need for any further justification to establish the intrinsically toxic nature of the unwholesomeness or (akuśala). They are mental qualities that are an illusion (false belief) to have.
They are called defilements since they are, by their nature, to-be-abandoned to end the toxicity they create. They are aggressive and defensive projections of the imagined needs of the constructed self: They are egotistical cravings (“want, desire”), self-protecting fears (“aversion, repulsion”), and avoidance of unpleasant realities that appear to threaten the integrity of the self-image (“delusion”).
In fact, once the delusion of the Self is realized, the orientation of the person is the opposite. What was once formulated negatively, the three wholesome roots now signify positive traits: Non-greed — unselfishness, liberality, generosity; thoughts and actions of caring and sharing; renunciation, dispassion. Non-hatred — loving-kindness, compassion, sympathy, friendliness, forgiveness, forbearance, impartiality, equanimity. Non-delusion — wisdom, insight, knowledge, understanding, intelligence, sagacity, discrimination.
We are all Interconnected even with the Universe 