Buddhism
A flawed mid-life crisis therapy

Basic idea:  life is a disappointment
Result:  suffering
Response:  eliminate life


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Basic idea:  life^1,2 is a disappointment^3,4
Result:  suffering ^5,6
Response:  eliminate ⁷ life ^8,9,10

Analysis:
1 ... For 'life' read: appearance ¹ in all its forms, both external ² and internal ³
1.1 ... For 'appearance' read: internal (analogue) mental display ¹ affect ²
1.1.1 ... The form or pattern of a mental display response ¹ depends on the response pattern state ² of the system. Therefore appearance happens as reflection ³ of a system's state (or programming)
1.1.1.1 ... For 'mental display response (pattern)' read: consciousness, ¹ i.e. the whole-affect of continuous playing (or screening, hence relativizing) together of individual data bits (or bytes)
1.1.1.1.1 ... For 'consciousness' understand: functional (i.e. serial, i.e. 1 >< (1,1,1,1 .... to n), i.e. secondary) knowledge ¹ rather than factual (i.e. 1 >< 1, i.e. primary) knowledge
1.1.1.1.1.1 ... Achievement of functional knowledge ¹ is experienced as awakening (Pali: budh, i.e. as in buddha )
1.1.1.1.1.1.1 ... Vipassana (i.e. seeing many ways, perspective viewing rather than insight) is the means to achieving functional knowledge
1.1.1.2 ... For 'response pattern state' read: programming, i.e. the  current whole program set, i.e. both  the current (local) application program system and the basic operating program system on which the application is running
1.1.1.3 ... For 'reflection' read: self-superimposition ¹
1.1.1.3.1 ... Therefore all experience (i.e. display as self-display) is ,self experience i.e. state to state, hence moment to moment solipsist
1.1.2 ... For 'affect' read: realness¹ (therefore factualness: Sanskrit: tattva ) intensity² (or quality) 
1.1.2.1 ... For 'realness' read: hardware
1.1.2.2 ... Realness intensity depends on the degree of (response pattern state) compression. In other words, only a fully compressed, i.e. an @1 ² capacity system contacts 1 >< 1 and thereby self-affects as absolutely real, i.e. as a c² moment (or quantum or unit)
1.1.2.2.1 ... For 'degree of compression' read: degree (or quality) of elimination of relativity, i.e. of interaction with relatives. With cessation of interaction ¹ a relativity vacuum happens. Contact within the relativity vacuum happens @ c. Contact in a vacuum results in the (self-) affect of absolute realness ²
1.1.2.2.1.1 ... For 'with cessation of interaction' read: upon achieving inertia, i.e. rest, i.e. inert state status (hence capacity or potential)
1.1.2.2.1.2 ... Mahayana buddhist operators utilized this understanding by inventing both the rhetoric and orthopraxis of emptiness ¹ (i.e. of non-relativity) to achieve closure (i.e. turbulence and suffering ending) and release (into the 'waiting' state of inertia, i.e. nirvana )
1.1.2.2.1.2.1 ... In this regard see the 'Heart Sutra', indeed, all primary buddhist sutras. Focusing on emptiness (i.e. on reductio ad absurdum, i.e. to silence) rapidly produces turbulence (hence dukkha ) cessation (and nirvana) and its side-affect, happiness or bliss. Though locally and temporarily expedient, systematic and persistent focusing on emptiness to achieve function (of appearance, hence of turbulence, and which produces stress) closure (leading to relief and/or capacity release) amounts to cheating ¹
1.1.2.2.1.2.1.1 ... Gautama introduced a new version of stress (or crisis, hence overheating) management. His primary goal, stated very clearly, was the (immediate) elimination of dukkha, variously translated as pain, suffering, misery and so on. His secondary goal, also clearly stated, was crisis (and/or stress) prevention. Though his rudimentary theories as to the cause and cessation, and, indeed, meaning of suffering later turned out to be essentially erroneous, the practical methods he invented were effective
1.1.2.2.2 ... For '@1' read: still, i.e. @ maximum entropy because empty or void of internal action (or movement, hence turbulence, hence heat); inert, frozen; presenting for (real making) contact as a virtual singularity ¹ or monad
1.1.2.2.2.1 ... For 'virtual singularity' read: bodhisattva ¹
1.1.2.2.2.1.1 ... For 'bodhisattva' read: a (virtual) quantum or bit of primary knowledge (Sanskrit: jnana ) capable of producing either realness or starting up a series resulting in form (or consciousness)
1.2 ...For 'external appearance' read: internal display happening as response to an affect series resulting from (serial) interaction with an (complex) 'other', i.e. with outside data stimulus
1.3 ... For 'internal appearance' read: internal mental display happening as response to an affect series resulting from (serial) interaction with internal (i.e. stored) data, i.e. with internal data stimulus
2 ... For 'life' read: series affect ^1,2,3
2.1 ... For 'series' read: 1 ¹ ,1,1,1 .... to n. ² If and when a series repeats it becomes an order. If and when an order repeat it becomes a program (i.e. an active pattern). An active pattern held still (i.e. by a still observer ³ ) appears as pattern or form
2.1.1 ... For '1' read: bit, i.e. a quantum or unit of dead weight, ¹ i.e. of inertia, hence capable of affecting @ 1, hence wholly, thereby producing a moment of absolute realness (Sanskrit: tattva )
2.1.1.1 ... For 'quantum of dead weight' read: guru
2.1.2 ... For '1,1,1,1 .... to n' read: byte
2.1.3 ... An observer appears (relatively) still of his or her processing closure rate is slower than that of of the series being processed. Or, an observed pattern appears still if its closure rate is faster (i.e. its string or series is shorter) than that of the observer
2.2 ... For 'life' read: the analogue (affect) of a series of quantum affects. The series affect produces pattern or form. Each quantum affect produces the realness component (i.e. substrate) ¹
2.2.1 ... Since a series consists of individual quantum affects, the realness affect (i.e. of 1 >< 1 contact ¹ ) precedes (therefore supports as substrate) the pattern affect (i.e. of 1 >< (1,1,1,1 .... to n) contacts). Therefore all pattern affects as real, though pattern (i.e. series affect, i.e. program, order) as such happens without (i.e. empty of) realness
2.2.1.1 ... It follows that since a realness moment happens from (direct) action, i.e. from 1 >< 1 contact, continuing realness (i.e. the matter or material affect) happens from serial 1 >< 1 contact, i.e. from dynamic interaction. Realness, locally called the matter (or material) affect (read as c² affect), does not exist per se. It results from quantum collision. Consequently, neither matter (nor mass) exist as such. Both matter (and mass) merely represent quantity of quantum actions
2.3 ... For 'realness affect of a series' ^1,2 read: Sanskrit: sattva , elsewhere translated as 'being', sometimes as truth
2.3.1 ... For 'pattern affect of a series' read; Sanskrit: chit , cit, citta or cittva, elsewhere translated as consciousness
2.3.2 ... For 'open potential of the quantized affect of a series' read: Sanskrit: ananta, meaning unlimited
3 ... For 'disappointment' read: point eliminated, i.e. no point ¹, pointless ^2,3,4
3.1 ... Only (random) points (i.e. bits) carry instruction. A system (or series) that fails to achieve point (i.e. quantum or bit) status ¹ cannot make contact, hence fails to appear (i.e. as realness moment or pattern of realness moments)
3.1.1 ... In other words, a system that remains open, or reverts to openness, therefore remains uncertain, undecided, non-located and so on
3.2 ... Since 'life' (i.e. patterned or formed realness) results from serial contact of momentary events, and serial (hence ongoing) action is not closed (terminated or ceased), life (i.e. as active realness patterning) fails to produce (sustained, i.e. abiding ¹ ) absolute (i.e. absolutely sufficient) realness. Therefore 'life' - as pattern ² - presents as fundamentally insufficient (i.e. because unreal). Only 'death', i.e. a closed function (i.e. an ended or ceased as a logic unit (or point) series) can produce a moment of absolute (i.e. relativity, therefore time and space eliminated), therefore wholly sufficient realness ³
3.2.1 ... Gautama's stated goal was the elimination of suffering (Pali: dukkha). He clearly understood the dynamic nature of located (and elaborated or aggregated) realness (called 'life', but not of its 'cause', namely collision), in contrast to Vedantic reality theory which claimed (without, however, offering any evidence) the former to be steady, i.e. ever present and sustained. He drew the conclusion, as the theoreticians of Samkya and the practitioners of Yoga had done, that the elimination of (or detachment from) dynamic action, i.e. of change, hence of the life process, would eliminate the suffering that resulted from the decay of dynamic action, leaving (or so he claimed)  nirvana as 'residue' (without, however, providing verifiable evidence). Unlike his non-dualist (i.e. Upanishad) contemporaries, he was not concerned with achieving sustained unlimited real content (i.e. unrestricted (i.e. absolute) located realness), i.e. sattva, jnana, ananta (i.e. saguna) Brahman. Since elimination of suffering via the deconstruction ¹ of life (i.e. as unsustainable aggregate) was his goal, rather than establishment of an abiding state of unlimited located realness, he saw no need to define the residue of elimination, namely nirvana. In other words, on the big (i.e. universal) issue, namely the definition of the whole life process and its purpose, Gautama remained silent ²
3.2.1.1 ... The Mahayana reality theoretician, Nagarjuna, applied the same (ancient Indian) method, elsewhere called neti, neti (i.e. the way of negation, i.e. the female (or Kali) way of de-relativization). Its function was deconstruction, as a result of which defragmentation ¹ (and recovery of initial state capacity) happened. The method proved insufficient, i.e. it reduced real complex systems to merely virtual aggregates of momentary points, hence lacking real (point) proof. It was Buddhist Tantra that sought to achieve absolutely real proof, i.e. primary knowledge
3.2.1.1.1 ... Stress (and dukkha) reduction via defragmentation (i.e. via detachment or withdrawal; read: (self-) fission) is the preferred method of buddhist meditation . In other words, coolness (and relief from suffering, i.e. from heat flare-up) is recovered by eliminating contact (and which is always extreme, because random). The normal, i.e. natural, everyday mode of achieving coolness happens by means of direct (i.e. vacuum) contact, i.e. when (self-) relative motion (or heat) is dissipated wholly and @ once by 1 >< 1 contact (i.e. by whole fusion)
3.2.1.2 ... Not so Gautama's Mahayana renegades. They gradually moved from de-fragmentation (ad absurdum, therefore ultimate insufficiency) as means to coolness, i.e. the heterodox Hinayana mode, to the achievement of a single, whole (i.e. as in the one great vehicle) fragment status, i.e. to absolute located, albeit virtual (hence absolutely cool) realness and which defined the basic non-dual Vedanta goal (whose claims likewise proved theoretically insufficient, notwithstanding the gallant attempts by the scholiast Shankara to fake (at least literary (read: sruti)) sufficiency). In short, Mahayana Buddhism joined (top down inspired) mainstream and certainly more user friendly Upanishad sat-chit-ananta ideology and Gautama was duly demoted to an incarnation of Vishnu   
3.2.2 ... For 'pattern' read: secondary knowledge ¹ (or con'sciousness)
3.2.2.1 ... For 'secondary knowledge' read: strung together realness bits (or fragments)
3.2.3 ... For 'wholly sufficient realness' read: primary knowledge (Sanskrit: jnana ; Pali: bodhi); to wit: direct, 1 >< 1 touch, contact
3.3 ... Disappointment (i.e. pointlessness) is eliminated from life when the latter (as pattern), having been focused (elsewhere called: concentrated, i.e. made wholly rational via reduction) as a point, thereby having achieved @ 1 (potential contact) capacity ¹ is collide 1 >< 1 with an  alternate reduced to point status pattern. Reduction to virtual point status happens via defragmentation
3.3.1 ... In other words, for a life form to become real (and fully, albeit momentarily  substantive, i.e. as a bit of dead weight) it must sacrifice (i.e. relinquish) its form. ¹ It must close (or end) its (life) function and present the residue (or whole function affect, elsewhere called karma) as a logic unit (of primary action)
3.3.1.1 ... For 'form' read: self, i.e. location, hence identity (i.e. address), generated (or created) by serial (therefore function open) interaction
3.4 ... Life (i.e. shaped realness) is (i.e. becomes) a disappointment because though pattern (i.e. string interaction) can be sustained, the realness moment (resulting from 1 >< 1 contact) can not be sustained. To achieve the realness moment again and again, the pattern has to be changed again and again, since only random (i.e. differential) bits can collide to produce the realness affect. In short, the self-affect of absolute (formed) satisfaction (and hence of joy) lasts only for a moment because the logic units generating it are momentary. Serial (or repetitive) contact fails to produce the absolute realness (hence absolutely satisfying) affect. In short, inability to change (i.e. randomize) contact results in disappointment ( and dissatisfaction) ¹
3.4.1 ... Inability to change (i.e. randomize) contact and thereafter rationalize (to logic unit status, i.e. to function closure) the (open) self through to a new residue capable of random (i.e. differential) contact is the root cause of the mid-life (or mid-life cycle) crisis
4 ... Gautama's initial view that some aspects of life ¹ are a disappointment because they cannot achieve closure, hence permanency, therefore are the cause of suffering, was later generalized, indeed universalized, to 'life (i.e. all of life) is a disappointment.' The initial view was factually correct, but incomplete. ² The latter view was serious (mid-life crisis, hence the crisis of incompletion) misrepresentation
4.1 ... Specifically birth, death, aging, sickness, not getting what you want, getting what you don't want
4.2 ... The fact that he chose not to mention other aspects of life, namely those which produced momentary realness and joy, resulted in a thoroughly flawed whole theory of life (i.e. of formed realness). Rigorous application of  his incomplete theory - and the praxis which resulted from it - proved disastrous both for the individual and any whole culture that applied it¹
4.2.1 ... Later (holistic) Mahayana and (dynamic action) Tantra theorists tried in vain to eliminate the serious error from Gautama's initial understanding. Gautama was not interested discovering and describing a whole system's theory of life but merely in developing a pain elimination praxis and for which he required a rational theory
5 ... The Pali term dukkha is generally translated as 'suffering'. ¹ The precise meaning of the term dukkha at the time it was invented is not known
5.1 ... Alternate translations are: sorrow, pain, despair; decay
6 ... Gautama did not understand, or chose not to elaborate, that suffering functioned as merely one part of a three-part Guide & Control function, ^1,2 the other two being happiness and a neutral (or middle) moment (or momentary rest phase) between suffering (i.e. pain) and happiness (i.e. pleasure), often described as simple (emotionless) contentment
6.1 ... The most common representation of the three part Guide & Control function can be found at most traffic junctions, namely the traffic lights red (for stop/pain), green (for go/pleasure) and amber (for wait, i.e. in nirvana)
6.2 ... Suffering indicates that a system is failing. ¹ Happiness indicates that a system is succeeding.² Contentment indicates 'waiting time', i.e. the (momentary) rest phase ³ between (i.e. as the Middle Way between) the other two
6.2.1 ... i.e. failing at function completion or cessation ^1,2
6.2.1.1 ... Failure to complete a function leaves a system open, active and in (hot) turbulence (i.e. stress). The degree of turbulence is represented by the intensity of suffering
6.2.1.2 ... Failure to complete a function leaves a system with a capacity deficit, i.e. 'for whole start-up' of the next system's function. The Guide & Control function represents capacity deficit as suffering (or pain, i.e. dukkha). It represents capacity surplus with happiness, and achievement of initial state capacity (read: wholeness) with rapturous joy
6.2.1.2.1 ... For '(whole) start-up' read: animation ^1,2
6.2.1.2.1.1 ... For 'animation' read: give or activate life (i.e. forming patterned realness), i.e. spiritualize , i.e. by means of either 1 >, 1 or 1 >< (1,1,1,1 .... to n) contact
6.2.1.2.1.2 ... Elimination of capacity deficit (read: relaxation, meditation, prayer and so on) merely self-animates (i.e. self-excites ¹), hence functions as self-spiritualization process. Since preparation for start-up (i.e. animation) does not in fact start up (new life) but merely generate start-up potential, it does not amount to a spiritual (i.e. life giving) act
6.2.1.2.1.2.1 ... If the joy that results from the back-flow (or recovery) of capacity that results from defragmentation is self-processed (i.e. enjoyed, rather than invested in contact, i.e. in self-transmission), the latter amounts to spiritual masturbation ¹
6.2.1.2.1.2.1.1 ... In short, self-animation that upgrades the self-experience (in joy)¹ , i.e. via relaxation (for instance by meditation), functions as self-gratification procedure
6.2.1.2.1.2.1.1.1 ... For instance, the drive to achieve sat-chit-ananda, i.e. the ultimate self-experience of absolute (i.e. non-relativized) being-consciousness-bliss, is fundamentally masturbatory and non-spiritual
6.2.2 ... i.e. succeeding at function completion, ¹ hence ready to start up a new function
6.2.2.1 ... Success at function completion ¹ (hence reduction to logic unit status) leaves a system (momentarily) closed, inert ² and cold (i.e. without turbulence, hence dead)
6.2.2.1.1 ... The basic function to be completed is contact, i.e. touch. To complete that function a system must shut down, i.e. close (i.e. eliminate openness, hence activity)
6.2.2.1.2 ... Only inert system can collide 1 >< 1 to create the realness moment (or quantum), i.e. the virtual ground, therefore pre-cursor state of life. Therefore, 'life begins when the dead meet'
6.2.3 ... Gautama's stated (therapeutic) goal was achievement of the (momentary) 'rest phase', and which he called nirvana (i.e. stop and go eliminated), and stay there
6.2.3.1 ... A (relative) 'rest phase' ¹ is represented with relative coolness. Absolute rest (i.e. pari-nirvana ), alas, does not represent since all action has stopped. ² It's theoretical temperature could be described as @ zero
6.2.3.1.1 ... A 'rest phase' is achieved with the elimination of restlessness, i.e. internal turbulence. Eliminating restlessness is the goal of YOGA
6.2.3.1.2 ... Gautama lied when he claimed (or suggested) that the absolute rest state displayed attributes (or qualities), such as deathlessness (i.e. permanence), substance or joy. When a system (i.e. an identifiable aggregate) attains perfect rest (i.e. non-action) it ceases to display any qualities. Suggesting that it does is fraudulent¹
6.2.3.1.2.1 ... The bottom line of buddhist praxis is voluntary euthanasia, i.e. the extinction of the self
7 ... For 'eliminate' read: (completely) remove or get rid of (something); remove,¹ de'restrict or cut a limit or limitation² (i.e. boundary); blow out, extinguish
7.1 ... Removal (or de-restriction; Sanskrit: nirodha) can happen by degrees. ^1,2 Starting up the process of removing limits (i.e. re'strictions, i.e. drag) frees up (i.e. defragments) capacity. The surge of freed capacity is locally interpreted as enlightenment, which in turn is represented as happiness or joy (i.e. ananda)
7.1.1 ... Relative whole (i.e. 100%) elimination of limitation (as happens in Buddhist Jhana meditation) reverts a system to initial state rest (i.e. nirvana), and hence to relative zero temperature, i.e. to the relative self-death of point or singularity status. Absolute, i.e. complete elimination of restriction (hence recovery of total (selfless-) freedom) reverts (or advances) a system to absolute initial state rest (i.e. pari-nirvana) about which nothing can be said since neither realness nor display happen when all action stops
7.1.2 ... Initial buddhist praxis (i.e. as meditation or Middle Way action) eliminates overheating (and the pain overheating causes) resulting from over extension of boundary (i.e. of extremity) contact. ¹ Perfection of buddhist praxis eliminates all heat (and the pain heat causes), in the process eliminating the system (i.e. as string of limitation (hence extremities) generation operation) as such ²
7.1.2.1 ... In other words, initial buddhist praxis serves to draw back from extreme limit processing (i.e. returning to the Middle Way), thereby making life manageable, because flexible (i.e. having free capacity), therefore cool
7.1.2.2 ... Perfect (i.e. advanced to single-mindedness, hence to stillness) buddhist praxis kills off (i.e. blows out) all processing of limits, therefore kills off all string contact, therefore life (i.e. shaped realness) itself
7.2 ... Limitation happens in two forms, namely as 1 >< 1 contact and which produces the realness affect, and as 1 >< (1,1,1,1 ... to n) contact, i.e. serial limitation,^1,2 which produces a trace, which, when grasped as a whole quantum, displays as a (relative) shape or form (or locality)
7.2.1 ... Serial limitation of an initial state ¹ (hence self-free, i.e. unlimited, i.e. @ rest) capacity introduces stress (i.e. unrest) and heat into a system. In other words, to respond to (and/or sustain) serial limitation (hence form, address, identity), a system must invest its capacity moment to moment in the series. By so doing it loses its capacity to be whole (i.e. @ rest, i.e. in nirvana) and via a 1st contact to achieve the realness moment. Elimination of serial contact, hence of form (read: life), reverts a system back to initial state capacity (i.e. to absolute coldness, i.e. inertia)
7.2.1.1 ... For 'initial state' read; guru , i.e. dead weight 1
7.2.2 ... The whole affect of serial limitation (or contact), hence of shape (Pali: rupa), is fundamentally unstable (though persisting through, and by virtue of, change), therefore resulting in dukkha, consequently to be rejected. The whole affect of direct limitation (i.e. contact) is fundamentally stable, albeit momentary¹
7.2.2.1 ... Since Gautama sought the permanent (i.e. as the only good), he rejected both serial (i.e. formal) and direct contact (i.e. momentary realness) which together produced the experience of life. He claimed, flatly, or seemed to suggest, that there existed a state (i.e. an identifiable real location) beyond both serial and direct contact, namely nibbana, but produced no evidence back up his claim. In short, Gautama promised a perfect, albeit virtual bird in the bush as reward for relinquishing an apparently imperfect but real bird in the hand
8 ... For (a quantum of) 'life' read: (a quantum of) shaped ¹ realness ² (affect)
8.1 ... For 'shape' read: quantized response to a series ^1,2
8.1.1 ... For 'series' read: 1,1,1,1 ... to n
8.1.2 ... For 'quantized (response to a) series read: (1,1,1,1 .... to n)
8.2 ... For 'realness (affect)' read: 1 >< 1 ^1,2 contact
8.2.1 ... Since 1 ><1 (i.e. one to one, hence whole inert system to whole inert system) contact happens in a relativity vacuum since 1 >< 1 happens c >< c (i.e. certain >< certain) or (momentarily ¹ constant >< momentarily constant)
8.2.1.1 .... Since the moment happens unrelativized, it happens prior to time and space (the latter emerging as functions of series length and trace of angle change). In short, the real moment happens as timeless and formless
8.2.2 ... For '1' read: a random affect ¹ (i.e. a (quantized) event, bit, quantum or unit)
8.2.2.1 ... Only random affects carry instruction (i.e. can strike directly (i.e. unrelativized) and therefore affect @ 1 and make real). Repetition (i.e. order) produces no (realness) affect. Neither a  random affect (or point) nor a series (i.e. a shape happening as repeated, hence non-random series, hence as order or program) can be repeated¹

8.2.2.1.1 ... From which follows that a moment (hence instruction bit) of realness has no extension in time or space ¹ and a shape (i.e. as series trace), though it is relativized and therefore extends in time and space, has no (self-) realness^2,3
8.2.2.1.1.1 ... Lacking extension in time and space (i.e. relativity), a realness bit (or quantum) is momentary (hence non-abiding)
8.2.2.1.1.2 ... Lacking (self-) realness, a shape (though abiding by virtue of change, hence annicca)  has no true (i.e. real, i.e. abiding) substance (Pali: anatta)
8.2.2.1.1.3 ... Consequently any given bit of shaped realness, i.e. of a life form, is neither abiding as shape (i.e. it doesn't last because bits happen as mere moments¹ ) nor of abiding substance (its realness, i.e. as true substance, doesn't last either because realness happens as momentary collision affect). Having (really) happened, a bit of shaped realness decays on two counts, namely momentarily as realness and serially due to the necessity of random contact needed to sustain the series. Attachment to that which decays results in (self-) decay. The rate of decay is self-represented by a system as (relative intensity of) as suffering (Pali: dukkha)
8.2.2.1.1.3.1 ... Moreover, a bit of shaped realness does not last (i.e. lacks permanence) because it happens due to random contact. ¹ If and when it repeats, it decays since order (i.e. repetition of series) compresses out, i.e. fails to affect. In other words, for a bit to persist it needs to change contact continuously (i.e. via random contact) thereby changing itself (i.e. as whole display of contact series) continually. If a shape (i.e. a location as address or identity) cannot generate random contact, it decays
8.2.2.1.1.3.1.1 ... In short, (a bit of) shaped realness emerges with turbulence resulting from random contact, i.e. with the disturbance of initial state capacity. Inability to increase disturbance returns a bit of shaped realness to initial state capacity and when both shape and realness are eliminated
9 ... For 'eliminate life' read: cease (i.e. reduce to zero) disturbance (or turbulence) resulting from serial (random) contact ¹
9.1 ... The result of the elimination of life is lifelessness, ¹ elsewhere called death (i.e. @ maximum entropy status)
9.1.1 ... Gautama, the Buddha, chose to describe the complete elimination of life not as 'lifelessness' but as 'the deathless.' That was serious verbal cheating.¹ Moreover, whether or not the elimination of impermanent and unsubstantive bits ² (or processes) results in permanent and substantive bits (or processes), i.e. in  a definable state, is wild and woolly conjecture. Proposing death, i.e. the elimination of life, as the goal of life indicates failed resolution of the mid-life crisis ²
9.1.1.1 ... Gautama was a shrewd man and knew he could not sell 'lifelessness' to unawakened bikkhus still driven to life, not to mention the worldlings who served as material support for his bikkhus. So he offered them (a vague, seemingly positive) 'deathlessness'¹ as ultimate goal (free from suffering)
9.1.1.1.1 ... Indeed, Gautama never produced a definitive description of 'the deathless' (state, i.e. nirvana), in other words, of initial state status. The latter 'waits' as a virtual state, hence as a virtual singularity about which happens beyond complex statement (i.e. rhetoric)
9.1.1.1.2 ... Only an idiot would interpret the fact that 'we are all dead in the long run' as reason for advancing death by initiating voluntary euthanasia. ¹ In other words, throwing out the baby because of the dirty bath water it produces is hardly an intelligent and healthy person's solution to life. But Gautama was a mentally sick (i.e. incomplete, unwhole) man with a sick man's (incomplete and unwhole) view of life
9.1.1.1.2.1 ... i.e. as exemplified by the jivanmukti (or buddha) ideal. The mid-life crisis suffering inventors of the Upanishad (metaphysical) fables likewise used the merely apparent imperfection of everyday life as rationale for voluntary exit (or re-entry to (or merging with) a hypothesized pre-life condition). Sadly, neither the Upanishad inventors nor later Vedanta scholiasts (such as Shankara) produced a verifiable theory of the whole life (i.e. as shaped realness) process to back up either their reason for escape nor the description of safe haven (read: sat-chit-ananda) to which they sought to flee
9.1.1.2 ... Gautama's abstraction and reification (i.e. nominalization) of impermanent bits (or )processes to iimpermanenceas such (i.e. as abstract notion) was fundamentally fraudulent. Impermanence per se does not happen apart from specific bits (or processes). Claiming that the elimination of impermanence (i.e. of life) results in permanence (i.e. in the deathless, rather than the lifeless) was sheer nonsense. No description (or statement) can be made about the formless and unreal 'residue' (if any) that remains (as ground state) with the elimination of impermanent shaped realness bits (or processes)
10 ... As Gautama reached the age of 30 (i.e. late adolescence), he realized (i.e. experienced) the fact of universal decay. ¹ And he experienced his response to decay (read: impermanence; Pali annica), namely suffering (Pali: dukkha). ² Though his observation was correct, though incomplete,³ the conclusion he drew from it, namely that satisfaction (and pleasure) derived from permanency ⁴ was completely false ⁵
10.1 ... i.e. No thing¹ (in fact, no response (as whole self-experience)) lasts ²
10.1.1 ... For 'thing' read:  reified (i.e. quantized or unitized by the observer) process of relative interactions
10.1.2 ... The realization that 'nothing lasts' marked Gautama entry to the mid-life (or mid-life cycle, hence the crisis of openness ¹) crisis and which he (like his contemporaries Mahavira and the inventors of the Upanishad fables) never resolved ^2,3
10.1.2.1 ... Re-read 'crisis of openness' as: crisis of disclosure ¹
10.1.2.1.1 ... During dis-closure, relativity emerges. Disclosure happens between the absolute (contact) moment of input and the absolute (contact) moment of output. This is the throughput phase, the phase of adolescence
10.1.2.2 ... The basic, and erroneous conclusion he drew, and which he transmitted as his teaching, was that to attach to things (i.e. to quantized relativities) which decayed inevitably inevitably resulted in suffering. He therefore preached and instituted the praxis of detachment, i.e. the withdrawal from life. ¹ Withdrawal, i.e. fleeing from life, however, is a wholly inadequate adolescent (mid-life crisis) response
10.1.2.2.1 ... Later generations of buddhists added stoicism, in the guise of the Noble Eightfold Path, to the response repertoire of the unhappy adolescent
10.1.2.3 ... In short, Gautama never achieved maturity. He preached a disgruntled adolescent's solution to suffering (i.e. resulting from the adolescent's inability to achieve function completion (i.e. wholeness), specifically that of transmission) to disgruntled adolescents, thereby making the latters' predicament worse (in the long run)
10.2 ...  Hence, things (non-substantial external or internal relativities) could not offer lasting (i.e. permanent) satisfaction (and pleasure, i.e. sukkha)
10.3 ... His observation was incomplete since he failed to include (or had forgotten) his earlier (i.e. childhood) realization of universal emergence and the experience of his response to universal emergence, namely joy ¹ (Pali: sukkha, pleasure)
10.3 ... Joy derives from capacity increase resulting from function completion. The primary function to be completed in early life is that of input (via contact) and which adds capacity via contact. During mid-life (i.e. adolescence), the primary function to be completed is that of rationalization (i.e. reduction) to logic unit status. Inability to rationalize, i.e. to reduce to logic unit status decreases capacity (and which is punished with suffering). The mature human's (or any system's) primary function is that of (random) transmission. Gautama got stuck in the mid-life (or mid-life cycle) phase. Since he never fully resolved it, he escaped the pain resulting from non-resolution (i.e. from non-function completion) by generating and entering into controlled psychosis
10.4 ... His belief that permanency is related to substance (Pali: atta ; Sanskrit: tattva) was likewise erroneous
10.5 ... His childhood experience under the roseapple tree, namely his experience of entry to the 1st jhana, had actually given him the perfect solution to the problem of decay, namely that the decrease of dukkha (indeed the increase of sukkha) derives neither from permanency or (momentary) substance but from capacity upgrade resulting from defragmentation ¹
10.5.1 ... Had his observation been more acute, Gautama would have realized that sukkha (pleasure) and dukkha (pain) - and nirvana - operate merely as Guide & Control indicators, whereby sukkha indicates increased capacity (for contact) status, dukkha indicated decreased capacity (for contact) status and nirvana indicates @ rest (hence no contact) status. Since he believed that the aftermath of contact (and which produces relative, momentarily real form) results in decay and that decay produces suffering, Gautama believed that by entering and staying in the @ rest ¹ state of no contact suffering could be eliminated ²
10.5.1.1 ... For @ rest' read: lifeless,¹ i.e. virtual
10.5.1.1.1 ...  The fact that Gautama called (the) lifeless (i.e. lifelessness) 'the deathless' was one of the most extraordinary frauds ever perpetrated. His sleight of mind,¹ and which he produced to give a positive (hence attractive) gloss to a wholly negative (hence repulsive) view, would cost his followers, and indeed all those cultures upon which his view was superimposed, dearly
10.5.1.1.1.1 ... i.e. of biased selection and of misdirection
10.5.1.2 ... Gautama's view that the actual condition of an individual was that of a man lying on a battlefield with an arrow sticking from his chest and suffering excruciating pain was extreme. Gautama lived an extreme life, ¹ preached an extreme view of the reality of everyday existence² and offered an extreme solution to life, namely its suppression ³
10.5.1.2.1 ... He lived as an outcast
10.5.1.2.2 ... Life ends in suffering, hence all desire for life should be eliminated. This is an incomplete, hence unbalanced (i.e. extreme) view. Life is also joyful, a fact which he did his best to suppress
10.5.1.2.3 ... The suppression (or tranquillization ¹) of the urge (or desire) to life, and which Gautama preached but did not himself practice, was his most malicious contribution to ancient Indian thought (and praxis). However, the suppression (indeed repression) of the urge to be (or become) oneself wholly and act out one's self (and hence one's dharma) wholly, hence against all others, proved of inestimable value to the emporer Ashoka's political needs. He turned the personal and private praxis of self-tranquillization (and pain elimination) into public policy in the guise of the Buddhist religion
10.5.1.2.3.1 ... Initial tranquillization (i.e. relaxation, i.e. pacification) produces beneficial after-affects, such as calm and the joy that flows from increased calm. Sustained tranquillization, however, seriously weakens a system in relation to others. In short, in the long, everyday, competitive run Buddhist praxis produces more harm than good

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