The Buddha often refused to answer vague and unprofitable questions, which he called avyākata, meaning “undeclared,” neither affirming nor denying them. These were not seen as irrelevant but were deliberately left unanswered because they do not directly lead to relief from suffering.

Such questions include enduring speculative puzzles, such as whether the universe is eternal or not, whether the self is identical with the body, whether, upon death, the liberated being continues to exist, or whether there is or is not a soul.

Refusing to assert or deny is not a sign of ignorance. Instead, it is a compassionate and practical response. Engaging in such speculation often causes people to become trapped in mental loops, confusing permanence with impermanence, fixating on views, and polarising eternalism, such as the idea of some permanent essence, against annihilationism, which is the belief that selfhood ends at death.

Both extremes can hinder clarity, tranquillity, and dispassion, ultimately preventing freedom from suffering.

In the Acrobat Sutta, the Buddha presents a simple yet striking image: two acrobats performing a balancing act, one standing on the shoulders of the other. The teacher says to the student, “You look after me, and I’ll look after you. If we protect one another, we’ll perform our tricks, earn a reward, and come down safely.”

The Buddha gently reimagines the scene. “It is not in watching after the other that one protects the other,” he says. “By watching after oneself, one protects the other and by watching after the other, one also protects oneself.”

The convergence of Sigmund Freud's Drive Theory, Charles Darwin's Theory of Evolution, and Buddhist philosophy offer a template for understanding human behaviour and consciousness. Each of these frameworks, while arising from different contexts and disciplines, intersects at critical points, providing a perspective on the nature of human existence.