1.3.5. Realms of Existence

“The first step to the knowledge of the wonder and mystery of life
is the recognition of the monstrous nature of the earthly human realm
as well as its glory.”

This chapter explores the intricate relationship between consciousness, karma, and the various realms of existence. Through understanding how the life-continuum (bhavaṅga) shapes our experiential reality, we gain insight into the nature of human suffering and the potential for transformation. We examine how different types of consciousness influence our perception and capacity for spiritual growth, while exploring the relationship between mind, body, and the various planes of existence. This knowledge provides both a theoretical framework and practical implications for those seeking to understand their current state of being and possibilities for transcendence.

Consciousness is either karmically creative, i.e. wholesome (kusala) or unwholesome (akusala) which creates the respective karma; functional (kiriya), where it performs merely a function with negligible karma or, resultant (vipāka). Understanding resultant consciousness (vipāka) is essential for progress in spiritual development. Resultant consciousness is that awareness that arises as a result of a previous decision that had karmic weight. Now, we are not just talking about big mistakes but every moment of awareness when a decision is made. It could be as basic as the first time we identified what others mean by blue. Once, most of us, decided what blue was, this karma creates a response that generally will last our lifetime. We will hardly notice it most times, yet, whenever blue is detected our resultant consciousness mixes with it, and should our attention need it, instantly we know this quality. This explains traumatic projection where once a perception of danger is made, it is very hard then to stop making it, and folk suffer inappropriate fear. Trauma itself doesn’t necessarily complicate things, but the meanings we attach to it often obscure the truth, making resolution difficult. Furthermore, trauma brutalises us, it allows us to justify the development of our own anger and delusions.

The Life Continuum

At the heart of our being is the life continuum (bhavaṅga). This is neither physical, nor strictly a thing, but can be likened to a light that pulses every moment of existence. This pulsating light serves as both the structure and gate of the mind, relying on electromagnetic (eddy) currents centred in the heart, which result from the circulation of iron in haemoglobin. The circulating blood sets up currents within the nerve cells, on which the mind is based.

This life continuum is in truth a series of citta, point moments of awareness, that arise, are present and then cease. Each one conditions the next citta. Each citta can take previous citta as an object, meaning that although a citta exists only once, the mind can look back through this chain of occurrences. These citta are identical and of one of nineteen types. They are resultant citta — they are the result of the last cognitive process in the previous existence. A being’s last moment of awareness takes a specific object or experience that karmically sums up one’s life experience.

So, the life continuum is the resultant consciousness from our last cognitive moment in our previous existence. This is particularly important in near-death experience, even in those where somebody genuinely thought they were going to die but didn’t. In these individuals they might literally die, but then, when they don’t physically die, their new life continuum (new existence) starts based on the karma of their last life. This is obviously confusing and manifests as a complete change in personality.

Furthermore, I believe that individuals suffering from severe mental illness, psychological trauma, or addiction can experience a metaphysical death without a physical one. Here, the life continuum can change to that of a Hell being or animal, which results in protracted misery as the person is now literally experiencing Hell. For many unfortunate individuals, Hell is almost certainly experienced here on Earth. There may also be a metaphysical Hell—one in which weighty karma within sensory or mental consciousness complicates and delays the natural disintegration of the mind.

The Nineteen Types of Life-Continuum Consciousness

In the Abhidhamma we learn that the life continuum is of nineteen different types of consciousness. Nine of these types of consciousness are associated with jhanic consciousness and heavenly beings, which we will explore in the next talk.

Of the remaining ten, eight are associated with human rebirth. One is associated with animal rebirth and one with Hellish rebirth. Now, the eight types of human life continuum are rooted, and as we have learned, this gives stability to the citta. These eight rooted consciousnesses are all wholesome resultant consciousnesses, meaning they represent satisfactory conclusions. Upon evaluation of the previous life, a wholesome rooted resultant arises. Four of these consciousness are triple rooted, which we know gives an individual aptitude towards the dharma. Note that these individuals experience three fruit moments after a path moment. The other four wholesome citta are double rooted, having non-greed (alobha) and non-hate (adosa) as roots.

We can only really be reborn as humans if we have two or three rooted resultant consciousness. If, when summing up our lives, we have absolutely nothing to show, then our rebirth consciousness is unrooted—essentially meh—and we end up as an animal. Those who have psychologically died, either through genuine belief in inevitable demise, or a near-death experience, or through trauma and addiction, can, in addition to human rebirth experience the more challenging, hellish rebirth.

The thing to grasp here is that it is the quality of one’s life continuum that dictates what sort of experience we have. If the life continuum is one of the jhanic consciousnesses this permits heavenly rebirth. If it is rooted it leads to human rebirth. And if it is a resultant consciousness that is essentially indifferent, one’s experience is hellish.

The life continuum is like the structure of the mind. If one has a three rooted awareness then these three roots resonate with the kindness, generosity and wisdom of any experience. Yet, for a Hell being none of these qualities are recognised, and so responses are limited to only those of self-importance.

Hell beings can be of two types, Demons and Ghosts. Demons are the more spiritually blind and see the world as hostile and deserving of plunder. Ghosts are evolved Demons troubled by shame, guilt, and remorse, which they attempt to escape through addiction.

Once, however, the alchemist makes the first breakthrough, their life continuum changes, they go through a partial death of self. Their life continuum is likely triple rooted, and these roots being kindness, generosity and wisdom means from this point onwards they will always be aware of these attributes in every subsequent experience.

This doesn’t mean the individual at this level can’t act in unwholesome ways, more that they will always be aware of the moral implications of every act. Therefore, once the alchemist reaches the first path moment, their life continuum becomes triple rooted. Furthermore, this is not like the normal triple-rooted human life continuum. Here, the roots seem fused into a single element that simultaneously embodies kindness, generosity, and wisdom as persisting factors.

The life continuum therefore dictates the realm of subjective experience of the being. Lower quality life continuum yields a mind that fails to notice benevolent qualities leaving the individual almost completely self-focused. I cannot imagine how important an understanding of this is in the management of PTSD and severe psychological trauma, as well as addiction. This life continuum can be changed, but only through a near-death experience or dedicated spiritual training. I think the latter point should offer great hope to those who find themselves in a literal hell.

Understanding the nature of consciousness and its various manifestations through the life continuum offers profound insights into human experience and suffering. This knowledge, rooted in ancient Buddhist wisdom yet relevant to modern psychological understanding, provides a framework for transformation and healing. Through conscious cultivation of wholesome states and spiritual practice, we can elevate our life continuum, moving from states of suffering towards increasingly refined levels of awareness and peace. This journey of transformation, while challenging, remains accessible to all who seek it, offering hope for those trapped in lower realms of consciousness and pointing the way towards liberation.

This text is excerpted from the book Nigredo: A Course in Modern Alchemy. The complete book includes additional study guides, resources, and appendices. View the full book here.