To be real is to be independent, self-grounding, self-sustaining and self-motivated. Yet careful attention to the manifold totality of sense-experience reveals any given thing to be marked by impermanence, incompleteness and indeterminacy.
Nothing in experience, whether classed as a cognitive, mental or physical factor, escapes definition by these three marks or traits. Things exist, in that they stand out (existere) momentarily when we draw provisional boundaries to distinguish and separate distinct elements from the matrix of experience. But things which do exist, also do not exist, both exist and do not exist, and neither exist nor do not exist, simultaneously. All of these values (positive, negative, both, neither) equally apply because any given thing is composed of a duration of experience, which lasts for a certain amount of instances of time. Within this duration of successive instances of time, the same thing would have gone through a number of changes in state, satisfying any of the aforementioned logical positions, which can be restated as these terms:
Being in dependence on causes and conditions outside of itself, a thing’s existence is always contingent on the existence of other factors, factors which also exhibit the traits of impermanence, incompleteness and indeterminacy. Thus, things do exist but can only exist in a contradictory manner, in which a thing’s existential being simultaneously implies its non-being, its becoming, and its dissolution. Because of this contradictory character, no existing thing which appears to awareness as either a mode of cognition, an object of reflection, or physical sense-impression, or any combinatoric configuration of these, can satisfy the criteria for what it means for something to be truly and ultimately real.
No thing is real, everything is unreal. But this itself does not imply the unreality of reality—only that no thing in experience can be posited as real. In spite of the truth of the unreality of conditioned existence, it is undeniable that we are constantly seeking reality. Our desire for reality, for the true and the unmediated, is the driving force which animates our life. It is the leading principle which guides our developmental becoming and search for fulfillment. In the face of a world which only presents impermanent, incomplete and indeterminate things to a perpetually unsatisfied wanting, the thirst for reality becomes the greatest thirst of all.
It becomes a problem when we seek to establish and found reality for ourselves with the things of conditioned existence serving as its foundations. For a foundation which is composed of impermanent, incomplete and indeterminate elements will necessarily fall apart with time, for its being mutually implies its ultimate non-being, its potential becoming and necessary dissolution. It is the establishment and founding of reality upon or as the unconditioned element, that is the task to accomplish in order to give a solution to the problem of founding reality in a world that is in a perpetual state of flux.
An unconditioned element would be that which is not only free of all conditions, but would serve as the transcendental condition for all other conditions and factors. It itself would not be a thing, for it is the basis for all things. And if our language can only describe experience in terms of things, then it would not be possible for language, and hence thought, to establish the basis for knowledge of this unconditioned element. Hence, the best we have in our discursive tool set is the use of literary devices in the form of allusion, metaphor, or simile.
If conditioned elements are things, then the unconditioned element would be like a way of apprehending the things, not being a thing in itself. To realize the unconditioned element in the face of the unreality of conditioned existence, one would have to change the way in which they apprehend the contents of experience. It would be a kind of apprehension which does not take things to be as they appear, but engages with them in concern. It would be a process, by which one moves away from being in a monologue about reality, to being in dialogue withreality. It would seem then, that the only way to become real, through the realization of the unconditioned element, is to be involved in dialogue. Only by respecting the interdependent and mutual conditioning of all things and the reciprocal relations that constitute their development, and through being involved in this matrix of communication, can one find reality and become independent, self-grounding, self-sustaining and self-motivated.