Fundamental Problem

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The Fundamental Problem of Existence

Project Empyrean sets out to solve all conceivable problems by first condensing them into their singular essence, beginning with the specification of the word problem:

Problem

1. a matter or situation regarded as unwelcome or harmful and needing to be dealt with and overcome. (Oxford Languages, via Google)

A slight modification of this definition is necessary. Here, the object of experience is itself regarded as problematic, but it will be inverted: a problem is regarded as the subjective experience of regarding a thing or situation as problematic itself. Even further, the tendency itself of any and all form of mental objection. This experience of objection is henceforth referred to as stress.

Enumerated, this stress may take the form of any range of emotional states of negative valence. In its subtle form, it may manifest as
unease, discomfort, annoyance, or dislike. Heightened, as longing, craving, hunger, sadness, resentment, disappointment. And in its acute forms, as anger, worry, heartbreak, hatred, grief, suffering, despair and dread.

All human endeavors explicitly or implicitly sought out to avoid, attenuate, and eliminate these manifestations of stress.

• Physical safety: physical pain and the mental aversion to injury
  • Shelters
  • Protection from hostile entities
  • Environmental modification
• Need for air: the tendency to breathe and the pain of oxygen deprivation
  • Air ventilation
• Thirst: craving for hydration, dry mouth, fatigue
  • Sourcing
  • Purification
  • Storage
• Hunger: Pain of hunger, desire to eat.
• Sleep: Pain of sleep deprivation, fatigue, desire for rest.
• Physical comfort: physical pain and discomfort.
• Physical activity: health energy and personal image
• Urination: feeling of a full bladder
• Defecation
• Hygiene

Unable to recall a single problem not outside of the scope of stress, it is therefore taken that stress is the fundamental problem of existence, which when solved, results in absolute freedom, eternal happiness.

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The Fundamental Problem

Where existence is defined within the range of consciousness, it is possible to derive the fundamental problem of existence by understanding the essential nature of all problems. It is important to note that there are two kinds of problems: impersonal and personal. The impersonal deals with the satisfaction of conceptual constraints that may exist independent of any form of value judgement, one example being a math problem. This organisation however deals only with the latter kind of problem: the personal kind defined purely within subjectivity, that problem which ultimately underlies all states of unhappiness. It manifests as certain kind of mental phenomena predicated with a sense of identity. To better understand this kind of problem I will introduce a model of existence

(The solution is identified as the acquisition of displeasure)

The Prime Directive of Existence

Insofar as there is thirst, with it having the underlying tendency to resolve itself, one ought to act in pursuit of the long-term resolution of it i.e. the maintainence of unresolved desire.

When intelligent reflection is yoked with thirst, one might identify suffering as a state of unresolved desire beyond a threshold. Preferring non-suffering from suffering, they might then act to avoid suffering by the maintainence of unresolved desire below a threshold, rather than necissarily aiming for the absolute minimisation of it, especially if it might require suffering to attain it.

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The unresolved tendency of desire is the fundamental problem of existence.

Fundamental: the essential and universal aspect of all problematic experience.
Problem: a thing to be overcome or resolved.
Existence: subjective experience.

Problems

There are at least two different definitions for problem: the first is of an impersonal kind. For instance, a an unsolved algebraic equation or a puzzle. The phenomena is considered a problem to be solved, regardless of whether or not it is perceived by an individual. This is not the kind of problem being referred to.

The second and more pertinent definition is of the kind which arises as a subjective experience itself. The definition is as follows:

Problem

1. a matter or situation regarded as unwelcome or harmful and needing to be dealt with and overcome. (Oxford Languages, via Google)

A slight modification of this definition is necessary. Here, the object of experience is itself regarded as the problem, but it will be inverted: a problem is regarded as the subjective experience of regarding a thing or situation as problematic itself.

This experience of regarding may be gross or subtle, conscious or subconscious. When a person is suffering, they are aware of the problematic nature of that experience by way of their own judgement. But to a person experiencing delirium, that recognition is less prominent. Nonetheless, there is a mental tendency to “color” the experience as problematic, however subtle it may be. This quasi-volitional response to and creation of displeasurable phenomena is the kind of problem being referred to.

The Mechanics

graph LR
    subgraph Stress
        Fabrication --Conditions--> Craving
        Craving --Creates--> Displeasure
        Displeasure --Triggers--> Craving
    end

Negative, undesirable mental displeasure arising due to mental formations rooted in craving (attraction or aversion), and the mind reacting to that displeasure along with other displeasure over time defined as suffering of varying degrees. Even relishing in pleasure with joy is subtly suffering, as there is a subtle and continuous grasping at pleasure, which creates displeasure, and the mind reacts to that displeasure with aversion, but it is below a threshold so much that it is considered negligible. No obvious thought of objection occurs, one is quite thoroughly happy and satisfied. But it is objectively true that if there was a total stilling of craving-rooted formations, that would be of the highest quality of happiness as there is no objection at all, for all objection is rooted in craving. So if there is no craving, how could there be any objection, and thus any unhappiness at all?

The craving reactivity of the mind is the fundamental problem. It manifests as mental displeasure i.e. negative emotional states. When it is attenuated below a threshold it is happiness, which is often accompanied by external and/or internal pleasure, though with a slow burn of craving.

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The Fundemental Problem of Existence

The generation of mental effluents rooted in craving is the fundamental problem of all subjective experience, its manifestations around which all goal seeking activities are centered. Its cessation is the ultimate solution and the highest bliss.

Good Enough

Though its cessation may be the supreme, its suppression below a threshold would perhaps in its experience be seen as plenty enough as no form of significant objection would arise, as that level would have been suppressed and no tendencies existing at that level would occur.

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“What do I ought to do?” is only relevant to one for whom it matters. For it to matter to him he must be afflicted with a desire, passion, preference, inclination, longing, or tendency, of which comprises attraction to the pleasant and aversion to the unpleasant. The taking up of the unpleasant leads to the distress of negative emotions rooted in aversion. The taking up of the pleasant leads to the joy of positive emotions rooted in attraction. All which one of such ever does is the attraction to the pleasant and aversion to the unpleasant. Even in cases of seeming attraction to the unpleasant, it is in reality the attraction to a superimposed pleasure.

“What do I ought to do?” is a pleasant feeling which one clings to, perhaps in escape of the displeasure of “I may do what I ought not to.” Nonetheless, what one ought to do is a vocalisation of one’s preference, the satisfaction of which is the only rational ought. But however a person may satisfy, he may still experience the visissitudes of life. And so thinking one would satisfy his desires in the present, he suffers displeasure in the future. An intelligent one ought not to do that which leads to his long term affliction, for it is intrinsically counterproductive. Acting in his long term wellfare is what one ought to do.

Now, we see four components to this wellfare: craving, perception, feeling, and uptake. A desirous person would perceive a pleasure and take it up for his enjoyment fulfilling his desire. But he may also perceive a displeasure but not take it up by subduing his craving. The latter in its complete form is the superior of the two, the more sastisfying of the two.

For the overcoming of unwholesome tendencies, one must perceive the drawbacks of what is normally seen as pleasant, upon which it becomes unpleasant by its superimposition of drawbacks. Failing to see the drawbacks would lead to his failure so long as he is still besot with craving.

The highest liberation would be gained by superimposing the drawbacks of all alternatievs and thus relinquishing them out of aversion, and by taking up the superimposed pleasure of the benefits of doing so, the benefits of that kind of attainment, and upon the atttainment of it the intrinsic drive itself would cease; one abandons the raft he made to cross over to the further shore, gaining freedom from the even raft itself let alone the river.

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The Aim of All Intelligent Activity

Every rational human endeavor is aimed at avoiding feeling bad. From survival to self-actualisation, all of it implicitly seeks to avoid negative emotional states.

Disclaimer: The early Buddhist text excerpts in this source block may contain mistakes. They were transposed by AI and have not been independently verified for hallucinations introduced during transfer.

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The Rational Pursuit

Insofar as there is preference, there is inferior and superior, and the only rational pursuit is of the superior. Either can be defined as the negation of its opposite. i.e. the avoidance of displeasure or the acquisition of pleasure.

Whatever is subject to attraction is superior, whatever is subject to aversion is inferior. The negation of the inferior is the superior. And though paradoxical, the transcendence of preference is the highest of the superior. nibbAnaM paramaM sukhaM.

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Abstract

Seeking epistemically certain solutions to the fundamental problem of existence.

Herein all statements are made from the subjective standpoint.

• Dissatisfaction is the fundamental problem of existence.
• The strength of the desire and the amount of the disparity between the desired and the attained determines its magnitude.
• A high standard of satisfaction can be maintained through the minimization of these factors.
• Cessation of desire is the ultimate solution.

Although it may be hard to see at times, desire is a volitional action. Even in dreams, desire is volitional. When one desires that which is readily available, he is satisfied. But when it is not, dissatisfaction arises. And the volitions could cause changes in experience and/or the tendency of the mind to desire this or that in the future.

So forget about the volition for now. Lets talk choices. At the end of the day, the choices are the only thing you have direct control over. Therefore, to gain and maintain satisfaction above a threshold, you should make all the choices that are condusive to that goal. Which choices do you make?

Assuming perfect knowlege, one would make all the ideal choices that would lead to the best possible outcome. However, I don’t claim perfect knowledge and am not sure I would ever be able to do so. Therefore, I’ve got to take my shots anyhow.

Two grades of choices: deliberate and habitual. Habitual choices aren’t necessarily bad; given the limitations of the body and mind, habituation is innevitable. And since there seems to be a great stablility to the mechanics of exietence thus far, aligining my habits to those mechanics proves to be very fruitful. So, through deliberate action establish favorable habits and maintain them. Then you act in line both deliberately and habitually.

Additionally, make choices that lead to greateer epistemic certainty through knowledge and upgrade your habits accordingly. See the similie of the man who carried hemp; kaizen, continuous improvement by way of refining one’s knowledge.

So essentially there are two relevant elements here:

1. Knowledge
2. Action

Knowledge existing for the sole purpose of guiding the action.

Abstract

The fundamental problem of existence is discontentment. It arises due to craving, is quelled by gratification, and eradicated through extinction.

Discontentment is typically experienced in association with the range of unpleaseant phenomena. From the subtlest of boredom to the most abject of suffering, discontentment is present in all.

The solution is arranged into a framework of volitional action. The goal is to constrain volitional action along an ideal sequence which results in the maximization of contentment in a particular fashion.

A pure mind does not crave or cling, it remains completely unaffected.

Just as thirst is attenuated through drink, so is craving in the mind attenuated through qualia.

But what is the cause of craving? What will it crave and why? Is there an unconditional end to the cause of craving? Just as a fire is forever extinguished when doused in water, is it also the case when the cause of ignorance is drenched in the light of knowledge? Does this knowledge persist even after it has served its function? Need it necessarily persist to maintain this state?

When a desirable object is apprehended, craving is intensified and the mind clings to it. The apprehension of the craving seems to presuppose this craving. Why does it occur this way? Is this response invariable to time? Is there some thing within the mind which causes it to respond this way?

What is discontentment? It is personal objection. Whenever there is an objection, there is discontentment. Whenever there is a craving, there is discontentment, and once that craving is satisfied, there is contentment.

This discontentment manifests itself as inclination, boredom, interest, anticipation, wishfullness, craving, longing, dissatisfaction, hunger, drive, …, suffering, despair, & torture according to its intensity.

Now, the human solution is quite simple: become a monk and reside in the sublime abodes. Amazing. But the real focus is beyond this life…

So, the problem exists and it is to be minimized and eradicated. With the input of action, what what one do at every moment in pursuit of this goal?

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Intro Essay

From time immemorial mankind has pursued a single goal: the satisfaction of desire. It is a goal that is existant and evident in every human experience, one that transcends all boundries of language and culture. We all wish to be free of boredom, pain, and misery. We all wish to be well and happy, this is the single universal principle which unites all known conscious entites.

And with the frustration of desire comes dissatisfaction, manifesting itself in many forms. From the subtlest boredeom to the most abject of suffering, dissatisfaction is present in them all. Seeking to resolve this dissatisfaction, mankind has shaped and transformed the world in many ways, building entire civilisations of high technology in pursuit of greater satisfaction.

But even with all this magical technology, we are still subject to this very same element of dissatisfaction that our ancestors faced many hundreds of millenia in the past. Not even the wealthiest among men, replete with the potential of catering to their every desire, is free from this common experience of boredom, pain, sickness, old age, and ultimately death.

And with the innevitable destruction of the body comes the uncertainty of the afterlife. Does one continue to exist beyond death? Will we continue to experience this same dissatisfaction once again, at a lesser or greater extent?

The solution

Though enshrined in complexity, this problem of dissatisfaction can be broken down into a simple and self evident model of desire and its gratification. At the root of dissatisfaction is a craving, an objection to the current state of things and a yearning for another. When we get thirsty, we crave hydration. And when we obtain that drink, we become satisfied. This simple yet fundamental mechanic is present in every instance of subjective existence, from the subtlest notes of intrest all the way up to the heights of misery. Satisfaction is the gratification of desire.

So the solution is quite simple: keep the mind satisfied to a high degree by empowering it with a swift potential for gratification, and maintain this state all the while remaining just as satisfied. And even better, minimize or even eradicate the desires themselves so that the very possibility of dissatisfaction becomess severed at its root. Indefinite form of happiness.

The desirability of phenomenon seems to be influenced by a stable underlying factor.

We seek to indefinitely minimize this dissatisfaction below a standard - perpetual happiness - through epistemic certainty.

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The pursuit of mankind

• All induviduals are chasing after something
• From moment to moment they crave for one thing or another (provide relatable examples)
• Cravings both large and small
• Despite temporary respite, innevitably it returns (nothing good seems to ever last, its over as soon as it begins)
• We want something secure

From time immemorial mankind has pursued satisfaction. Rejecting his current circumstances, man strives towards a superior ideal. Satiated by his attainment, he find temporary respite, only to spring foward once again to continue the cycle. Cycles that span seconds, hours, weeks, months, years, and even decades. From shifting in one’s chair in order to establish comfort, to dedicating one’s life in pursuit of a higher ideal, this is the nature of subjective existence - desire and satisfaction.

1. Desire and satisfaction is the nature of subjective existence.

Desiring freedom from the objectionable, from pain, from hunger, from discomfort, and seeking union with the desired, comfort, pleasure, happiness, we build and shape the world in many ways. From this priciple source has arisen the great civilisation of mankind. From the desire to avoid death comes the production of requisites. And with this established, the desire to attain comfort, company, arts, intellecutal, etc.

1. Satisfaction and cessation are two solutions to the fundamental problem of desire.

2. This body is incapable of providing such an ideal.

1. The existence of desire and the potential for satisfaction after death is uncertain.

…

We seek the certain minimization of desire, its maintainence with satisfaction above a standard, and even more, transcending the need for satisfaction by the irreversable destruction of the cause of desire itself, attainment of the final, unconditional, irreversable, incomprehensible goal of liberation - mukti, mosksha, nirvana.

Uncover the certain path so that it may be walked by countless beings.

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The Problem

Dissatisfaction is the fundamental problem of existence. It is the only problem I can see now (at the time of writing), the only problem I can remember in the past, and the only problem I can forsee in the future. It is solved temporarily by satisfaction, and permanantly by eradication.

Considering a unit of existence, there is desire, and there are the objects of awareness. Dissatisfaction is the disparity between the desired state of those objects and the actual. The goal is to minimize and maintain that disparity below a standard.

Each instance of desire and awareness of objects could influence the form of both in the future, so an optimal causal sequence is sought. There are also external factors, whether or not an induvidual can control these is uncertain.

Disclaimer: The early Buddhist text excerpts in this source block may contain mistakes. They were transposed by AI and have not been independently verified for hallucinations introduced during transfer.

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The Fundamental Problem of Subjective Existence

What is a problem?

The Collins English Dictionary defines a problem as the following [@PROBLEMDefinitionMeaning2024]:

A problem is a situation that is unsatisfactory and causes difficulties for people.

Things which are typically considered problematic:

• Bodiliy and mental pain

• Losing what is desired

• Failing to obtain that which is desired

• Boredom

• Loss of a loved one

• Hunger

• Thirst

• Irritation

• Itchiness

• Stress

• Displeasure

• Ugliness

• Discomfort

• Offense

• Criticism

• Instability

• Birth

• Aging

• Illness

• Death

• Misfortune

Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

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Subjectivity

All problems are subjective. There is not a single phenomenon which is inherently problematic. Here are some qualia that some may consider problematic, while others may not:

• The taste of certain foods, like meat, fish, coffee, durian, etc.
• Bitterness in Food: Some find bitterness, like that in coffee or dark chocolate, unpleasant, while others enjoy it for its complexity.
• ASMR Sounds: Soft whispering or tapping can relax some people, but can also annoy or even disturb others who experience “misophonia.”
• Bright or Neon Colors: Bright, bold colors can seem joyful and invigorating to some, but harsh or overstimulating to others.
• Heat and Humidity: Warm, humid environments feel comforting to some, while others find them stifling and uncomfortable.
• Silence or Stillness: Silence may evoke peace for some, while for others, it leads to discomfort or even anxiety.
• Strong Scents: Strong fragrances like perfumes, flowers, or certain foods (like durian or garlic) can delight some but repel others due to their intensity.
• Intense or Dissonant Music: Some forms of music with complex or dissonant harmonies can be deeply moving for some listeners but jarring or unsettling for others.

In brief, the problematic aspect of qualia is distinct from the qualia itself.

Origin

Given that all problems are subjective in nature, we idintify its origin within consciousness itself, in the form of thirst, or craving.

When a person is thirsty, there is a persistent push towards hydration, and as a result that person acts in accordance until that thirst is finally quenched. Likewise in the scenario where a person craves a certain food.

This craving is the source of both desire and aversion, both being manifestations thereof.

It is fundamental, as without this craving there cannot be any objection.

Two principle manifestations

1. Attraction
2. Aversion

Two dimensions

1. Intensity
2. Duration

Mechanics

Craving seems to arise either spontaneously, or in reaction to qualia.

It seems to subside either on its own, or in reaction to qualia.

Two solutions: reduction and satisfaction

1. Reducing craving at the source
2. Satisfaction of the craving

Both subject to partiality and eternality.

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The Fundamental Problem

There are problematic, stressfull, disturbing emotional states. In these states, there is displeasure and an activity of tension and resistance. This is the fundamental problem, and their evasion is the highest good.

There are desirable, agreeable emotional states where there is no explicit complaint; one simply holds on and shifts around, and in doing so he remains happy enough not to raise any discernable complaint. There is also the state of the total abscence of emotion, which is even better, as there is simply no possibilty for complaint, not even of the subtlest kind.

Now, infofar as emotions are governed by causality, what if one could sustainable abide in positive emotions, and in doing so secure even more positive emotions indefinitely? A sort of perpetual happiness phenomena.

Two options: do something, or don’t. I choose to do, and I will use that volition as much I as I have control over to better the situation. So insofar as causality governs emotions, I can act in a way that can maximize positive emotions, and minimize negative ones, or even bring the emotions to their permanant end.

Now, what about the volition of others? Well, if their choices make an ultimate impact on me, then I will simply have to act with that in consideratin as well.

But now onto the problem of ignorance… what choices do we make? Which choises are better than others, which are totally optimal? Knowledge in this context is that which guides choices. Whatever guides choices in the most optimal manner is considered to be true. The accuracy of the prediction is all that matters in this case.

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Everyone Else is Just Like Me

The experiences which I describe are not at all different from what I observe in others. Everyone is disturbed by disagreeable things, and settled by the agreeable. This fundamntal motivation is observed to be the root cause of all human civillization, and the same thing can be observed in animal behavior as well.

So, everything that humans have ever strived for was in pursuit of this goal, and everything that humans strive for now is likewise.

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The True Goal of Sentient Existence

All beings are fundamentally motivated by the pursuit of happiness. This intrinsic drive shapes not only individual aspirations but also the overarching functions of civilization and technology. Every aspect of human development and societal progress revolves around this singular goal: the attainment of lasting and complete happiness. Ultimately, it is this profound yearning that unites us all in our endeavors and experiences.

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Related topics (AI recommended)

The argument turns on the relationship between desire, stress, and happiness. It provides the basis for the project’s goals.

Garden map