Systems Thinking, Dependent Co-Arising and Mental Model in
Decision Making
Arun Bajracharya
The British University in Dubai
P. O. Box 345015, Dubai, UAE
Tel: +971 4 434 7872; Fax: +971 4 366 4698
Email: arun.bajracharya@ buid.ac.ae
Abstract
This paper attempts to explore the relevance of the systems thinking approach with the
doctrine of “dependent co-arising” which is one of the central doctrines in the teaching of
Buddha. The doctrine explains how one gets trapped into the vicious cycles of suffering and
how one can come out of it. The main elements of the systems thinking such as complexity,
cause and effect feedback loops, non-linearity, time-scale, endogenous perspective and
experiential learning are inherent in the doctrine. One of the effective leverage points
explained is the bodily sensation which can be used to transform the vicious cycles of
suffering into the virtuous ones. The doctrine also gives clue how the mental model gets
formed, and how it can be trained so that one can make spiritually informed and better
decisions.
Keywords
Systems thinking, the teaching of Buddha, dependent co-arising (paticcasamuppdda), mental
model, spiritually informed decision making.
Introduction
Systems thinking can be taken as a discipline that helps to deal with a certain kind of
complex problems. Causal thinking in terms of feedback loops, endogenous thinking, non-
linearity, time-delay, and experiential learning are some of the main elements of systems
thinking approach (Senge 1990). The whole set of worldview along with the tool of systems
thinking greatly help to inquire into the depth of problem. It also helps to find out the
leverage points where we can explore effective policy measures for addressing the problem.
The great strength of the discipline is that it leads to the root cause rather than
intellectualising around symptomatic solutions. However, it needs a great deal of shift of
mind-set probably from the reductionist to holistic worldview, illusive myopia to
foresightedness, and surpassing the habit of intuitive inquiry to counter-intuitive one. May be
because of the need of such shift of mind-set, we find that the systems thinking approach is
not readily appreciated by large mass of professionals and academicians. The opposite might
also be true that once one takes the pain in shifting the mind-set successfully, it would be
difficult not to appreciate the strength and utility of the approach.
This paper attempts to use the concepts of systems thinking approach to understand a very
profound but less understood doctrine in the teaching of Buddha, which is called “dependent
co-arising (paticcasamuppada’)”. First the relevance of the systems thinking and the teaching
of Buddha will be presented briefly. Then the concept of dependent co-arising will be
explained. A brief account of mental model in decision making with the backdrop of the
doctrine will also be presented.
Systems Thinking and the Teaching of Buddha
The teaching of Buddha is taken not as a mere collection of religious discourses — rather it is
taken more as the path that shows the possible scientific endeavour to liberate oneself from
mental defilements and resulting sufferings (Lopez Jr. 2008; McMahan 2004). In its practical
essence, it is down-to-earth-here-and-now path that is free from all supernaturalisms.
Basically it emphasizes self-realization and self-liberation by observing the practice of
morality, mindfulness and wisdom. Why one should do that and how - it is well explained.
Explanation in terms of causality is the quintessence of the teaching (Kalupahana 1976).
The notion of causality attracts the inquiry into the possible relevance of the teaching and the
systems thinking approach. Macy (1991) presented an extensive account of comparison
between the general systems theory and the teaching of Buddha. She touched upon diverse
facets of the general systems theory developed in the west and showed their relevance in
understanding the teaching of Buddha. Shen and Migley (2007) also presented comparison
between the systems theory and the teaching with detail explanations of the works of some
prominent systems scholars such as Gregory (2000), Ulrich (1983), Ackoff (1981), and
Churchman (1979). Thanisarro (2008) presents a deep inquiry into the teaching vis-a-vis the
theory of the non-linear systems. Khisty (2006) reflects upon the relevant aspects of systemic
thinking, the teaching of Buddha, and deep ecology. Generally in the literature, the relevance
of mutual causality, causal structure in terms of feedback loop, and characteristics of complex
systems are highlighted.
Dependent Co-Arising (Paticcasamuppada)
Dependent co-arising is one of the key doctrines that are fundamental in the teaching of
Buddha (Macy 1990). It explains how individual gets trapped into vicious cycles of suffering
and how one can convert the vicious cycles into the virtuous ones. The cause of suffering and
its remedy are expressed in terms of mutually interdependent web of cause and effect. The
standard form of the causality is:
“When this is, that is. From the arising of this, that arises.
When this is not, that is not. From the ceasing of this, that ceases.”
In more detail, dependent co-arising is expressed in terms of the web of cause and effect
relationship between twelve factors (or nidana meaning "cause, source or origin"). It is also
called the law of twelve causes (Niwano 1980), and in its simple form it can be presented as:
| In Pali, the language used by Buddha.
Dependent on ignorance (Avijja) there arises volitional activities (Sa/ikhara)
Dependent on volitional activities (Sa/ikhara) there arises consciousness (Vifiidna)
Dependent on consciousness (Vifidna) there arises mind and matter (Namaripa)
Dependent on mind and matter (Namaripa) there arises six sense doors (Sa Myatana)
Dependent on six sense doors (Sa yatana) there arises contact (Phassa)
Dependent on contact (Phassa) there arises sensation (Vedand)
Dependent on sensation (Vedana) there arises craving (Taha)
Dependent on craving (Taha) there arises clinging (Upadana)
Dependent on clinging (Upadana) there arises becoming (Bhava)
Dependent on becoming (Bhava) there arises birth (Jari)
Dependent on birth (Jari) there arises decay and death (Jaramarama)
Decay, disease, old age, physical and mental pain, and death (Jaramarama) are natural
consequences if birth (Jati) is there. Why birth (Jari) is there? It is because of the universal
process of continuous becoming (Bhava), one after the other. Why becoming (Bhava) is
there? It is because there is clinging or strong attachment (Upadana) that gives continuity to
the flow of consciousness. Why the clinging or strong attachment (Upddana) is there? It is
because of the behavior pattern of craving on liking and disliking (Tapha). Why craving
(Taha) is there? It because the bodily sensation (Vedand) is there. Why the bodily sensation
(Vedand) is there? It is because the contact (Phassa) with tangibles and intangibles is there.
Why the contact (Phassa) is there? It is because the six sense doors (the eye with a vision, the
ear with a sound, the nose with an odour, the tongue with a taste, the body with something
tangible, and the mind with a thought or an imagination — which are collectively known as
Sa/@yatana) are there. Why the six sense doors (Sa Myatana) are there? It is because the flow
of mind and matter (Namariipa) is there. Why the flow of mind and matter (Namariipa) is
there? It is because the continuous flow of consciousness (Viffidna) is there. Why the flow of
consciousness (Virividna) is there? It is because the volitional activities or mental reactions
(Sa/khara) that imprint impressions on the mind are there. Why the volitional activities or
mental reactions (Sa/ikhara) are there? It is because one is ignorant about what one is doing
and how one keeps on reacting. Because of this ignorance (Avijja) one keeps on generating
mental reactions (Sasikhdra) and keeps on rolling into the endless vicious cycles of
sufferings.
The cause and effect flow from ignorance (Avijja) to decay and death (Jaramarama) looks
like a chain of one-way flow. This could also be understood as an open loop linear
phenomenon. However, it is observed that the dependent co-arising is one of the most
misunderstood teachings of Buddha that led to many contradictory speculations and
interpretations (Macy 1991, pp. 45). The general agreement is that the twelve factors do not
affect each other in one way and linear fashion. They are dependent on each other and it is
very difficult to discern which affects the other and when it does so. That is why it is taken as
the web of cause and effect. It is also termed as a tangled skein that can better be understood
as a set of interlocking feedback loops in complex non-linear system (Thanissaro 2008). The
system is non-deterministic, but in such system desired effect can be achieved by adjusting
certain parameter. There could be different possible entry points in such system, but the
challenge is the entry point should be a practical one.
VRI (2010) points that the link between sensation (Vedana) and craving (Taha) is a
practical and effective entry point. Sensation is the means by identifying which one’s mind
works — it is the leverage point in the system. The general behavior pattern is to crave the
liking and disliking based on the sensation (Vedanda) one feels. Here the behavior pattern
means the behavior pattern of one’s mind that blindly keeps on reacting with the bodily
sensations, and because of this one keeps on rolling with suffering. If the sensation (Vedanda)
can be observed without craving (Ta/d), then the link can change its path from the vicious
to the virtuous one. But the question might come how one can observe the sensation (Vedana)
without craving (Tasha)? The answer could be once one properly observes the sensation
(Vedand), it will be realized that the sensation keeps on changing, it is not permanent rather it
is impermanent. If it is impermanent, why one should crave for something that is just passing
away, why should create suffering for oneself for something that is just passing away. When
one realizes at the experiential level that there is no essence in craving and clinging for
something that is so ephemeral, then the wisdom of impermanence (anicca panna) arises
within, and the mind would be trained to observe the sensation with equanimity. Once one
starts realizing the wisdom with the practice of equanimity, then the link of “Dependent on
sensation (Vedana) there arises craving (Tamha)” becomes “Dependent on sensation
(Vedana) there arises wisdom (panna)”. As the wisdom (panna) becomes stronger the
behavior of craving (Ta/ha) and clinging (Upddana) becomes weaker. It also affects in
reducing the level of ignorance (Avijja) which will help reduce the formation of volitional
activities (Sa/ikhara) and further scrap them out. The resulting virtuous cycles will then roll
on as shown below.
Cessation of ignorance (Avijja@) causes cessation of volitional activities (Sa/ikhara)
Cessation of volitional activities (Sa/ikhara) causes cessation of consciousness (Vifiiana)
Cessation of consciousness (Vifiviana) causes cessation of mind and matter (Namaripa)
Cessation of mind and matter (Namariipa) causes cessation of six sense doors (Sayatana)
Cessation of six sense doors (Sa yatana) causes cessation of contact (Phassa)
Cessation of contact (Phassa) causes cessation of sensation (Vedand)
Cessation of sensation (Vedand) causes cessation of craving (Taha)
Cessation of craving (Taha) causes cessation of clinging (Upadana)
Cessation of clinging (Upadana) causes cessation of becoming (Bhava)
Cessation of becoming (Bhava) causes cessation of birth (Jari)
Cessation of birth (Jati) causes cessation of decay and death (Jaramarama)
The Mental Model in Decision Making
Mental models are given much importance in the systems thinking and system dynamics
modelling approach. Forrester (1961) defined the mental model as the image of the world
around us, which we carry in our head in terms of some selected concepts and perceived
relationships to understand the real system. Mental models are used to develop the conceptual
and simulation models, and the latter are intended to use as experimental tool to inform and
reform the former.
Mind precedes all, which is one of the central pieces of the teaching of Buddha — meaning
“the mental action precedes all the verbal and physical ones, and the mental action is solely
responsible for the stock of mental volition and the state of one’s being” — would definitely
support the given emphasis on the mental model in systems thinking approach. However,
further understanding of the functioning of the mind would inform more about the
endogenous insight into the concept of mental model.
Most of the twelve factors in the doctrine of dependent co-arising would appear rather as
metaphysical concepts to an ordinary person. It is because one simply cannot realize the
happenings as it is denoted by the factors. However, as even an ordinary layperson starts
working with the leverage of sensation, one would realize that when one generates negativity
in the mind one gets miserable then-and-there as experienced at the level of sensation.
Likewise when one generates positivity in mind, then-and-there one feels peace and harmony
within. One would also realize that living with equanimity or balanced mind is being truly
happy. With these initial realizations, when one keeps on working the mind becomes more
and more purified, sharper, subtler and sensitive. Such mind becomes capable of realizing
higher and higher level wisdom.
So if we accept such functioning of the mind, then we can also accept that spiritually trained
and informed mental model would definitely be superior in making better decisions. It trains
the decision makers to be more conscious and mindful with informed practice of highly level
of morality.
Conclusions
The aim of this paper is to present a practical aspect of the doctrine of dependent co-arising
vis-a-vis the systems thinking approach and mental model in decision making. The doctrine
presents how one gets trapped into the vicious cycles of suffering and how one can get out of
it. The elements of system thinking such as complexity, feedback loops, non-linearity, time-
scale, endogenous view and experiential learning are inherent in the doctrine. The leverage of
properly observing the bodily sensation is very important in turning the vicious cycles into
the virtuous ones. It is also important to develop the spiritually trained mental model which
will be superior in making better decisions.
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