so there must be atleast one unconditioned reality .Since every hypothetical conditioned reality is dependent upon other nonexistent conditioned realities for its existence, it will never come into existence. It does not matter whether one posits an infinite number of them; for each one in the series of dependence is still equal to nothing without the reality of the others. But if the “others” are nothing without others, and those “others” are nothing without still others, it does not matter if one postulates an infinite number of others (or arranges the infinite number of others in a circle). They are all still nothing in their dependence upon nonexistent conditions.
this must also be immutable as Karlo Broussard writes:
it must also be immaterial as Karlo Broussard writes:The second key attribute is that of immutability (the inability to change). Change, as defined in the Aristotelian-Scholastic tradition, is simply the actualization of a potential within a being. For example, the cold tea that’s been sitting on my desk all afternoon has the potential to become hot and when I put it in the microwave or on the stove to re-heat it that potential will be made actual. As you read this article, you have the potential to learn something about change. Hopefully upon completing this article, you will have actualized that potential and thus will have experienced a growth in knowledge, i.e., change.
Now, every instance of change requires a changer (there must exist something that brings about the change). To use our previous example, the cold tea becomes hot due to the electromagnetic radiation in the microwave or the heat on the stove. Such a principle is not merely derived from our experiential knowledge of examples, like the tea getting hot, but from the very nature of change itself, which, recall, is the actualization of some potential. The tea’s potential to become hot cannot be actualized without something already actual precisely because the hotness of the tea is a mere potential when it is cold.
Furthermore, that which actualizes the tea’s potential for hotness would have to be something other than the tea itself. It could not actualize its own potential for hotness because in such a case it would have to be actually hot prior to actualizing the potential to become hot. In other words, it would have to be actually hot and potentially hot in the same respect at the same place and time. Obviously this amounts to an intrinsic contradiction and thus cannot be true. Therefore, the tea’s potential to become hot can only be actualized by something already actual and that something must be something other than the tea itself.
In light of this understanding of change, there are two ways in which we can see why the unconditioned reality cannot change.
First, if the one unconditioned reality could change, then that would mean it would depend upon something outside itself to actualize its potential, in which case an aspect of its being would be conditioned by that actualizer. But the unconditioned reality cannot have any aspect of its being that is conditioned by something outside itself for the simple reason that it is unconditioned reality. Therefore, the unconditioned reality cannot change.
The second line of reason that precludes mutability for the unconditioned reality involves its absolute simplicity (or the fact that it is pure being or pure existence without any real or really possible incompatible state of being on the same level of simplicity). According to the Aristotelian-Scholastic tradition, something that is pure being or pure existence is that which is purely actual. The reason is that something is in act in as much as it exists. To return to our previous example, the state of hotness for the tea did not exist until the heat on the stove made it actual. Grant it the potential for hotness was present in the tea in a way that other potentials are not (such as the potential to become a dragon) but it was not there actually while the tea was still cold. Therefore, existence and actuality are interchangeable. So, if unconditioned reality is pure existence then it must be pure actuality.
Now, something lacks potentiality in as much as it is in act. The cold tea has the potential for hotness but lacks or loses that potential when it becomes actually hot. So, if unconditioned reality is pure actuality, then it would be devoid of all potentiality – that is to say there is no aspect of being that a purely actual being can potentially acquire or lose.
Now, if change involves the actualization of some potential, and unconditioned reality has no potentiality whatsoever, then it logically follows that unconditioned reality cannot be subject to change. Therefore, the unconditioned reality is immutable.
This must be a continuous creator as kshanabhangavada is impossible logically speaking.if a thing perishes,its predecessor cannot arise after the fact especially when this happens simultanouesly.it cannot be atoms,as atoms are material.Now, the argument for the attribute of immateriality follows a very similar line of reason as does the argument for eternality.
First, if the unconditioned reality was restricted in its mode of existence by matter, then it would be restricted by a spatial restriction since all matter has extension in space – it would exist here instead of there. Now, such an intrinsic restriction would allow for a real or really possible incompatible state of being that would be excluded from it. But recall that the unconditioned reality cannot have any real or really possible incompatible states of being on the same level of simplicity that would be excluded from it less we end up with an intrinsic contradiction. Therefore, the unconditioned reality cannot be restricted in its mode of existence by a spatial restriction. And if the unconditioned reality cannot be restricted by a spatial restriction, then it cannot be restricted by matter. In other words, it must be immaterial.
Furthermore, like eternality, the second argument for immateriality comes from the immutability of the unconditioned reality. We know from our experience and from reason that all material things are subject to change. The reason is that all material things have potentiality built into them. The tree has the potential to be cut down; it’s wood to be made into paper. My body has the potential to break down into its component parts and become dust in the grave. The hot tea has the potential to become cool. So, everything that is material is subject to change. But, as proven above, the unconditioned reality is immutable. Therefore, the unconditioned reality must be immaterial.