The article examines how materialism is the result of ignorance and the belief that material possessions are the key to happiness and fulfillment. Using the Twelve Nidanas of dependent origination, the article demonstrates how each step of the cycle reinforces attachment to material possessions and leads to suffering.

The first step, Ignorance (avijja), is the root cause of materialism. The lack of understanding of the true nature of reality and the causes of suffering leads people to believe that material possessions are the key to happiness and fulfillment. To break the cycle of materialism at this point, one must develop a deeper understanding of the true nature of reality and the causes of suffering.

The second step, Mental formations (sankhara), refers to the habitual patterns of behavior that prioritize the acquisition of material possessions. By developing mindfulness and cultivating positive mental states, such as generosity, compassion, and gratitude, one can break the cycle of habitual patterns of behavior that prioritize material possessions.

The third step, Consciousness (viññana), is conditioned by the habitual patterns of behavior formed in the previous step. By practicing mindfulness meditation and cultivating awareness of sensory experiences and the arising and passing away of mental states, one can become less conditioned by attachment to material possessions and more free to choose how one responds to sensory input.

The fourth step, Name and form (nama-rupa), refers to the psychophysical constituents that make up a person, including the body and the mind. In the case of materialism, the persons body and mind are shaped and influenced by their attachment to material possessions. By practicing body awareness meditation and cultivating mindfulness of the body and mind, one can become less identified with the body and mind and reduce attachment to material possessions as a source of identity.

The fifth step, The six sense bases (salayatana), refers to the sense organs through which people interact with the external world. In the context of materialism, the desire for material possessions is often driven by what people see, hear, or imagine through these sense bases. By practicing restraint of the senses and being mindful of sensory experiences, one can develop a healthier relationship with material possessions and reduce the potential for craving and attachment.

The sixth step, Contact (phassa), refers to the interaction between the sense bases and their respective objects. In the context of materialism, people encounter and come into contact with material possessions that trigger their desire for more or better possessions. By being mindful of the potential triggers of craving and attachment, one can reduce the potential for suffering associated with contact with material possessions.

The seventh step, Feeling (vedana), refers to the sensations, emotions, or feelings that arise from contact between the sense bases and their objects. In the context of materialism, people experience pleasant feelings of satisfaction or excitement when acquiring new material possessions. By being mindful of the pleasant feelings associated with the acquisition of material possessions and actively reflecting on the impermanence of these feelings and possessions, one can reduce the power of craving and attachment.

The eighth step, Craving (tanha), represents the development of a strong desire for material possessions as a means of finding greater happiness and fulfillment. By developing mindfulness and cultivating the ability to observe and investigate the arising and passing away of feelings, thoughts, and sensations related to craving, one can weaken the grip of craving and reduce attachment to material possessions.

The ninth step, Clinging (upadana), refers to the intensified attachment to material possessions that often arises as a result of craving. People cling to their possessions as a source of identity and self-worth, leading to further entanglement in the cycle of materialism. By reflecting on the impermanence, unsatisfactoriness, and lack of self in experiences related to material possessions, one can reduce the intensity of attachment and clinging and cultivate a more balanced and equanimous attitude.

The tenth step, Becoming (bhava), represents the karmic process of becoming that results from clinging. The attachment to material possessions reinforces habitual patterns and tendencies that perpetuate the cycle of craving, clinging, and acquisition. By developing mindfulness and investigating the causes and conditions that lead to clinging and craving, one can weaken the habitual tendencies and patterns that perpetuate materialism.

The eleventh step, Birth (jati), refers to the identification with material possessions that manifests in the form of materialistic behavior and attitudes. By cultivating wisdom and insight into the nature of identity, one can become less identified with material possessions and reduce the manifesting of materialism in attitudes and behavior.

The twelfth step, Old age and death (jara-marana), highlights the potential negative consequences of unaddressed materialism. When people become attached to their possessions, they often become anxious and unhappy when they are taken away or when they are no longer able to acquire more possessions. By reflecting on the impermanence and uncertainty of life and material possessions, one can cultivate a sense of non-attachment and non-clinging that reduces suffering associated with loss and change.

In conclusion, breaking the cycle of materialism involves developing mindfulness, cultivating positive mental states, and practicing wisdom and insight. By becoming less conditioned by craving and attachment to material possessions, one can cultivate a more balanced and harmonious relationship with the world around them, leading to greater peace, freedom, and happiness.