Impermanence pervades every being in manifestation, delineating its future in the ways of existence. Impermanence is a teacher of detachment and underlines the transience of phenomena; permanence is pure illusion. We need to be human to give rational connotations to time, stopping events, to reassure our fears. Impermanence arises before us at all times, impermanence is the life that flows in our lives .
The problem is not what impermanence is, but what “moves” every time we lose something. Something we lose because we give it a personal and possessive connotation (a parking lot, a love, a life …), and it throws our very existence and the value we give ourselves into crisis. Pure illusion.
Impermanence allows us to train in detachment that is perfected only with the instrument of acceptance, self-nourishing our inner freedom, a freedom that allows us to draw closer to others with a true presence that leaves us free and free. Impermanence is the primary movement of true evolution.
Buddhism differentiates impermanence into two types: gross (the end of a relationship, of a course of study, a death) subtle (to something non-static that changes at any moment, and inexorably approaches its conclusion; so each beginning already contains the end)
These specifications in Buddhist philosophy underline the responsibility we have in every relationship, and how this responsibility is confused with the claim to control over life. The inevitability of
The Dalai Lama also tells us something about it:
In our daily life there are so many factors that if we looked at a particular relationship we could analyze it with the past and the future, penetrating the meaning of cause and effect we would get a greater understanding: all phenomena are mutually designated. It is on the basis of this profound knowledge that we must increasingly cultivate our relationship. The subtle level of interdependent origination is precisely this: every phenomenon does not exist by itself, without depending on others. The line of demarcation that establishes the level of existence of phenomena that is neither eternalism nor nihilism is very clearly to be found in the scriptures. We Buddhists are deeply admired by modern physics when they discover that Nagarjuna had hypotheses on reality similar to those that modern science is doing today.
Modern science will have to review its own laws and make room for what is not yet fully definable and provable. Only the outcome of inner changes and the gradual growth of the right relationships will allow us human beings to appreciate and enjoy the stability of impermanence.