Meditations in dependent origination-cessation

In meditation, one seeks the personality that is evident at that state.
The birth - jati can be seen as
the present personality that is evident. This is pointed out by Ajan Chah.
The cause of that can be seen
as becoming-bhava. We became this (momentary) personality because we
held to something strongly - clinging (upadana). That clinging
happened because we liked it- we craved for it- tanha. The craving was
caused by the feeling- vedana, caused by the contact-phasso. contact
of sense objects with the sense spheres occurred as there are the
sense spheres - salayatanam. The senses are because of our mind and
body- this is the key link - nama rupa. This pertains to our mind made
body- the mental concept of our body. It is interesting that in the
components of nama rupa, the sankara is included.- it is due to our
past impressions that the present concept of our mind body exits. What
exits in the mind, as a cause of mind body ? what is beyond that ?
Buddha says it is consciousness-vinnanam. I think this is where a link
Ramana Maharshi's idea of self enquiry- "the feeling of I" exists. The
cause of that Buddha says is sankara. Sankara is caused by ignorance-
Avijja. What is this now ? Is it the concept of self ? It it the
limitedness one perceives ? Is it the concept that every one of the
above links exists because of the central concept of self ? Is it,
like in the Kachayana vacha gotta sutta, the extremes of the feeling
of "is" and the other extreme of 'is not' ? Or is it the substance
view- the view that all these are existent as absolute entities ?

The mind cannot perceive, the thought cannot touch. Here another link
to Krishnamurti's idea of "Precipice" looks close.

Now, at every step Nagarjuna's idea that each of these cause effect
links are not temporally connected and are not absolute, but each
exist because the other came to be will help us from falling into the
trap 'existentialism'- considering that each this links are absolutely
existent.