Heart Sutra is known to be the shortest sutra which presents the purest essence of Buddha's Teachings. In the Heart Sutra, there are several lines that we may have come across quite often in our lives,
"Form Does not Differ From Emptiness, And Emptiness Does Not Differ From Form. Form is Emptiness and Emptiness is Form."
When we refer to emptiness in Buddhism, we are referring to being empty of an independent self. All phenomenon are interdependent, they cannot exist independently. No phenomenon, be it mental or physical, is independent. If it is, there will be no awareness of such phenomenon since the very awareness of such a phenomenon is dependent on our consciousness to acknowledge its existence itself is a mental phenomena. A classic exemplary question is when we see an object, does it exist externally or does it exist internally within our mind? By reflecting on this question, we already have a glimpse of the understanding of interdependence.
"Emptiness of All Dharmas Are Non-Arising, Non-Ceasing, Non-Defiled, Non-Pure, Non-Increasing, Non-Decreasing."
Imagine all the dhamma to be an ocean. A wave in its rise and fall is like individual phenomena (dhamma), each born and cease in its own time when the conditions rippens. Some waves are big and strong while some are small and weak. Although most of them will be like the little waves, your day to day ordinary life phenomenon but there are some who rises above the rest, phenomenon that affects the communities or the world, even the entire universe.
But we need to look beyond the waves, not to lose sight of the ocean itself. A wave is ocean. Although a wave itself is a distinct individual event, it cannot be separated from ocean. When the conditions ripens enough to cause a wave, nothing has been added to ocean. When the activity of wave ceases, the ocean is not lessen in anyway as well. The ocean remains the ocean.
"There is no suffering, no cause of suffering, no cessation of suffering, and no path. There is no wisdom, there is no attainment."
In contrast to the fourth noble truths that we know - There is suffering, there is cause of suffering, there is cessation of suffering and there is a path leading to the cessation of suffering, the heart sutra appears to have stated the exact opposites. Truly that is not so, as they refer to the Buddha nature that is ever present in all sentient beings. The ability to experience nibbana here and now. We are like a piece of diamond that is covered in mud and through careful washing, the diamond will shine forth, such is the nature of our mind. A diamond covered in mud is still a diamond, its value no lessen, just waiting to be discovered. That is the reason why there is no wisdom, no attainment, for what has to be attained has always been ever present, just covered up at the moment.
In the heart sutra, the last line Gate Gate Paragate Parasamgate Bodhi Svaha is actually a mantra. Mantra can be defined as a word or group of words that are capable of creating transformation, generating miracles. In most cases when an effort is made to chant a mantra continuously, it can help to calm and focus the mind which is in line with the Buddhist teachings to master the mind. To this effect, we can safely say that the mantra does generate transformation and that itself is already a miracle. A miracle does not have to be something beyond this world, it can be quite ordinary and the most ordinary miracles are truly the ones worth treasuring.
The meaning of the line Gate Gate Paragate Parasamgate Bodhi Svaha as defined by Master Sheng Yen is Go, Go, Go to the shore beyond (nibbana), All together to the shore beyond, And complete the bodhi path. Let's start the journey to cross over, shall we? =)
Wednesday 25 March 2009
Sunday 22 March 2009
Buddhist and Vegetarian - They Are Not The Same
Here's another entry that arose from some questions posted by Quietfight in the forum. In the thread, she posted the following questions.
1) Why certain the Chinese Buddhists go a step further beyond vegetarian and strictly forbid the use of onion, garlic, leeks, chives and shallots to flavour cooking. Isn't maintaining a meat free diet already considered being a committed Buddhist?
2) Onion, garlic, leeks, chives and shallots excite the senses. Why is it wrong to excite the senses while enjoying a meal, even if its a meat free one?
Let's reflect back on the 5 precepts and their meanings. The precepts are meant to be a guide for the disciples to foster a healthy environment where there is love, peace and joy in the way of living and within the community. By doing so, it also allows the discple to have a conducive environment to further his insights and develop wisdom and compassion leading to the ultimate liberation. One of the characteristics that a Buddhist seek to develop by following these precepts is humility.
To contemplate on this, let's go back to the days of Buddha. In those days, the disciples of Buddha relied on alms begged from nearby towns and villages and when doing so, it is also a way to practice their humility for they cannot refuse what was given and they cannot ask for more than what is given. So, regardless of meat or vegetables, they are to accept the alms as long it was given in good faith and especially when the families whom provided the alms sacrificed whatever little they have to eat to the disciples and the amount could be substantial resulting in the family having to be less than full for a meal.
However, there is the precept of non-killing to consider as Buddhists revere life and practice compassion for all sentient beings. Let's reflect on this precept, why did Buddha request disciples to follow this precept? To lessen the suffering of sentient beings, not to create more. In that Buddha laid down the rule that one should not accept the meat if the meat was derived from an animal that was killed for purposely for the monk(s). Killing the animal for the purpose of alms giving defeats the intention to lessen suffering of sentient beings. That's the reason why Buddhists commit themselves to a diet that does not include "live" meat or a full vegetarian diet. All of these being done to further spiritual development, to foster metta (loving-kindness).
So reflecting on these points, as an illustration, do we purposely estranged ourselves from our parents or families because they put meat on the dinner table, refusing to eat them, arguing with them in anger and insisting that a separate meal to be prepared because of our commitment not to take meat? That's not the way to live with your families, not when we know that it took no small kamma for us to be born as the child of our parents, siblings to our brothers and sisters. One way is to take them since they are prepared with the love of your parents or families and it make no sense to create unnecessary anger or suffering within the family. In time if possible, we may wish to gradually guide them to a more wholesome meal when lesser meat or even no meat is used in preparing the meal so they can generate merits as well.
Afterall, isn't it contradicting for a vegetarian who loves and buys leather goods since meat and leather goods are both produced by the death of an animal? Below is a good read on vegetarianism.
Vegetarianism
As for the exclusion of the 5 pungent vegetables, there is a good answer on this by Master Chin Kong in the article, Art of Living - check it on page 34 to 35 of the pdf file in the link below. In summary, the restriction is to assist spiritual development as any of these taken in large quantities can cause irritation to the body, lessening the ability to concentrate, thereby diminishing spiritual development.
Art of Living
As for exciting the senses, there is no right and wrong answer in that. What Buddha taught was to free ourselves of attachments so that we can liberate ourselves. If we are too attached to the notion of exciting our senses, then obviously there is great attachment there and we should try to free ourselves from it. This is more in line with the precept of not taking alcohol and intoxicants as this precept seeks to remind us not to indulge in our senses, dulling the clarity of the mind. So all in all, there is nothing wrong in having an enjoyable meal but we do not need to be too attached to having an exciting meal all the time.
1) Why certain the Chinese Buddhists go a step further beyond vegetarian and strictly forbid the use of onion, garlic, leeks, chives and shallots to flavour cooking. Isn't maintaining a meat free diet already considered being a committed Buddhist?
2) Onion, garlic, leeks, chives and shallots excite the senses. Why is it wrong to excite the senses while enjoying a meal, even if its a meat free one?
Let's reflect back on the 5 precepts and their meanings. The precepts are meant to be a guide for the disciples to foster a healthy environment where there is love, peace and joy in the way of living and within the community. By doing so, it also allows the discple to have a conducive environment to further his insights and develop wisdom and compassion leading to the ultimate liberation. One of the characteristics that a Buddhist seek to develop by following these precepts is humility.
To contemplate on this, let's go back to the days of Buddha. In those days, the disciples of Buddha relied on alms begged from nearby towns and villages and when doing so, it is also a way to practice their humility for they cannot refuse what was given and they cannot ask for more than what is given. So, regardless of meat or vegetables, they are to accept the alms as long it was given in good faith and especially when the families whom provided the alms sacrificed whatever little they have to eat to the disciples and the amount could be substantial resulting in the family having to be less than full for a meal.
However, there is the precept of non-killing to consider as Buddhists revere life and practice compassion for all sentient beings. Let's reflect on this precept, why did Buddha request disciples to follow this precept? To lessen the suffering of sentient beings, not to create more. In that Buddha laid down the rule that one should not accept the meat if the meat was derived from an animal that was killed for purposely for the monk(s). Killing the animal for the purpose of alms giving defeats the intention to lessen suffering of sentient beings. That's the reason why Buddhists commit themselves to a diet that does not include "live" meat or a full vegetarian diet. All of these being done to further spiritual development, to foster metta (loving-kindness).
So reflecting on these points, as an illustration, do we purposely estranged ourselves from our parents or families because they put meat on the dinner table, refusing to eat them, arguing with them in anger and insisting that a separate meal to be prepared because of our commitment not to take meat? That's not the way to live with your families, not when we know that it took no small kamma for us to be born as the child of our parents, siblings to our brothers and sisters. One way is to take them since they are prepared with the love of your parents or families and it make no sense to create unnecessary anger or suffering within the family. In time if possible, we may wish to gradually guide them to a more wholesome meal when lesser meat or even no meat is used in preparing the meal so they can generate merits as well.
Afterall, isn't it contradicting for a vegetarian who loves and buys leather goods since meat and leather goods are both produced by the death of an animal? Below is a good read on vegetarianism.
Vegetarianism
As for the exclusion of the 5 pungent vegetables, there is a good answer on this by Master Chin Kong in the article, Art of Living - check it on page 34 to 35 of the pdf file in the link below. In summary, the restriction is to assist spiritual development as any of these taken in large quantities can cause irritation to the body, lessening the ability to concentrate, thereby diminishing spiritual development.
Art of Living
As for exciting the senses, there is no right and wrong answer in that. What Buddha taught was to free ourselves of attachments so that we can liberate ourselves. If we are too attached to the notion of exciting our senses, then obviously there is great attachment there and we should try to free ourselves from it. This is more in line with the precept of not taking alcohol and intoxicants as this precept seeks to remind us not to indulge in our senses, dulling the clarity of the mind. So all in all, there is nothing wrong in having an enjoyable meal but we do not need to be too attached to having an exciting meal all the time.
Of Schools and Lineages and Rituals
The below points arose from another forum discussion with Quietfight when she posed the question on the different schools of Buddhism and their authenticity and if the rituals are in contradiction to the Teachings of Buddha.
In the today's society, Buddhism is represented by many schools and lineages but they are just different methods (vehicles) to attain liberation, to perfect wisdom and compassion. We can perhaps view them in comparison to this illustration. One would like to travel from the east to the west of a country or continent, we can either travel via buses, cars, bicycles, trains, planes or a mixture of them. Ultimately, we will reach our destination regardless of the method though some may take longer than others.
That is not to say that we should keep switching transportation means. Afterall, there are waiting time wasted if we keep switching, resulting in adverse effect, more loss of time. Instead, one should still devote ourselves to one method of practice till one is competent as it is just like learning to ride a bicycle or to drive a car. By focusing on one method, the mind will not be distracted and will reach a certain level of competency much faster. Let's think back and reflect for a minute when there was a time we worried about the completion of 2 tasks. When doing task 1, our mind kept thinking about task 2, isn't it very tiring and we are not able to concentrate at all and mistakes arose, resulting having to double the efforts to correct them. In the first place, had we been able to concentrate on one single task at a time, we would have completed task 1 much earlier and better, lesser mistakes, leaving more time for task 2.
Here's some links for knowledge on the timeline of Buddhism and the backgrounds of the various schools:
Timeline Of Buddhism
Theravada - Teachings Of The Elders
Mahayana - The Great Vehicle
Vajrayana - The Thunderbolt Vehicle
Once we have thought it through, we will realise that all schools teach the same basics, the Four Noble Truths and the Eightfold Noble Path, the path to liberation, to perfect wisdom and perfect compassion. Whatever differences they have is just to suit the different needs that arose from the various groups of people that Buddhism came into contact with.
Just like 2500 years ago, Buddha taught his disciples according to the situation arose, never prescribing just one single method. He saw the different nature of each student and that they are unique in their own rights, he simply pointed them to the best method that would lead them to liberation. For example, he taught his disciples the method of breath mindfulness but there was one instance, he instead instructed one disciple to watch a candle flame instead. Watching the candle flame and its flickering, the disciple realised the impermanence nature of all phenomenon, he was enlightened.
As for rituals, let's not be quick to dismiss it as something that is contradicting to the Buddhist philosophies and teachings because we do not understand it. For example, the rituals of chanting. Reciting suttas is a need in the past as there was no written records of Buddha's Teachings. The only way to pass them down is through the Sangha reciting them and committing them to memory. Not only that chanting sutta or mantra is another excellent method to calm the mind if one finds difficulty in meditation. By reciting a sutta or mantra, we are also expressing our faith in the Teachings and reminding ourselves of its meanings and lessons.
Another ritual, is the prostration towards a Buddha or Bodhisattva statue. When a Buddhist does that, he or she is not praying to the statue. After all it is after just another stone or wood craving. The underlying meaning of prostration is to remember what the stone or wood image implies - the Teachings of the Great Beings, their wisdom and compassion, their vows to liberate all sentient beings. In prostration, it is a way to express our humility and that we should do our best to follow the Teachings and paths of these Great Beings, not only to ourselves but to also assist all sentient beings in attaining liberation.
In the today's society, Buddhism is represented by many schools and lineages but they are just different methods (vehicles) to attain liberation, to perfect wisdom and compassion. We can perhaps view them in comparison to this illustration. One would like to travel from the east to the west of a country or continent, we can either travel via buses, cars, bicycles, trains, planes or a mixture of them. Ultimately, we will reach our destination regardless of the method though some may take longer than others.
That is not to say that we should keep switching transportation means. Afterall, there are waiting time wasted if we keep switching, resulting in adverse effect, more loss of time. Instead, one should still devote ourselves to one method of practice till one is competent as it is just like learning to ride a bicycle or to drive a car. By focusing on one method, the mind will not be distracted and will reach a certain level of competency much faster. Let's think back and reflect for a minute when there was a time we worried about the completion of 2 tasks. When doing task 1, our mind kept thinking about task 2, isn't it very tiring and we are not able to concentrate at all and mistakes arose, resulting having to double the efforts to correct them. In the first place, had we been able to concentrate on one single task at a time, we would have completed task 1 much earlier and better, lesser mistakes, leaving more time for task 2.
Here's some links for knowledge on the timeline of Buddhism and the backgrounds of the various schools:
Timeline Of Buddhism
Theravada - Teachings Of The Elders
Mahayana - The Great Vehicle
Vajrayana - The Thunderbolt Vehicle
Once we have thought it through, we will realise that all schools teach the same basics, the Four Noble Truths and the Eightfold Noble Path, the path to liberation, to perfect wisdom and perfect compassion. Whatever differences they have is just to suit the different needs that arose from the various groups of people that Buddhism came into contact with.
Just like 2500 years ago, Buddha taught his disciples according to the situation arose, never prescribing just one single method. He saw the different nature of each student and that they are unique in their own rights, he simply pointed them to the best method that would lead them to liberation. For example, he taught his disciples the method of breath mindfulness but there was one instance, he instead instructed one disciple to watch a candle flame instead. Watching the candle flame and its flickering, the disciple realised the impermanence nature of all phenomenon, he was enlightened.
As for rituals, let's not be quick to dismiss it as something that is contradicting to the Buddhist philosophies and teachings because we do not understand it. For example, the rituals of chanting. Reciting suttas is a need in the past as there was no written records of Buddha's Teachings. The only way to pass them down is through the Sangha reciting them and committing them to memory. Not only that chanting sutta or mantra is another excellent method to calm the mind if one finds difficulty in meditation. By reciting a sutta or mantra, we are also expressing our faith in the Teachings and reminding ourselves of its meanings and lessons.
Another ritual, is the prostration towards a Buddha or Bodhisattva statue. When a Buddhist does that, he or she is not praying to the statue. After all it is after just another stone or wood craving. The underlying meaning of prostration is to remember what the stone or wood image implies - the Teachings of the Great Beings, their wisdom and compassion, their vows to liberate all sentient beings. In prostration, it is a way to express our humility and that we should do our best to follow the Teachings and paths of these Great Beings, not only to ourselves but to also assist all sentient beings in attaining liberation.
Thursday 19 March 2009
5 Precepts - A Discussion
A couple of days back, a few of us discussed on the 5 precepts over the forum. Would like to share it as it was a good discussion and one of our mates, quietfight, posted a very good question,
"After a person participates in a ceremony to take Refuge in the Triple Gems to commit to adhering to the 5 Precepts, what happens when the person breaches precepts ? For example, commit adultery in a moment of weakness or run over a cat while driving ?"
Below was my reply based on my understanding of the Dhamma,
"As with all other actions and decisions we take in life, there will naturally be its effects and consequences, that is one of the basic laws of kamma.
Whether or not a person undertakes the precepts or not, by committing adultery, the person and all the individuals involved will naturally be visited by the effects of adultery and we all know that the effects can be ruinous to those involved and their families. The same goes for running over a cat while driving, kamma will visit but for this, it depends on the situation - was it an intentional act or was it unintentional?
One note to bear in mind is that kamma is stronger when the act is intentional. Since undertaking the 5 precepts was an intentional act, we know that the kamma will be stronger one breaks the precepts compared to one that has not undertaken the vows. Let's view it this way - since the person has taken the vows, i believe the person will mostly be a man or woman of conscience. As such when breaking it (especially intentionally), he or she will know that a precept has been broken and by their conscience, he or she will suffer more mentally in addition whatever material or physical effects the actions may bear.
Maybe as a quick guide to the decisions we make with reference to the 5 precepts is to revisit the intentions of Buddha when he prescribed the precepts for lay people who came to listen to his teachings. It is to promote and foster good, healthy living where it will help one to develop wisdom, compassion and love, bringing joy and happiness to one's families and communities.
With this constantly borne in mind, we should seek to foster an environment when we can uphold the 5 precepts better. Example, prior to committing the adultery in a moment of weakness as you mentioned, conducive conditions and environment must have existed for the situation to happen. Such as being alone together or getting drunk, acting in a moment of stupor. In this case, if the person had constantly remembered Buddha's teachings, the person will know better than to allow conditions and environment to develop further till the siuation is as such and cannot be salvaged.
Afterall, how does one consume alcohol in a fruit juice bar?
By the way, below is link to a good read on kamma
What Karma Is
The Gift of Dhamma Exceeds All Gifts"
If you are interested in the full discussion, here's the link to the forum on this:
http://www.sgclub.com/singapore/clarification_5_precepts_139165.html
"After a person participates in a ceremony to take Refuge in the Triple Gems to commit to adhering to the 5 Precepts, what happens when the person breaches precepts ? For example, commit adultery in a moment of weakness or run over a cat while driving ?"
Below was my reply based on my understanding of the Dhamma,
"As with all other actions and decisions we take in life, there will naturally be its effects and consequences, that is one of the basic laws of kamma.
Whether or not a person undertakes the precepts or not, by committing adultery, the person and all the individuals involved will naturally be visited by the effects of adultery and we all know that the effects can be ruinous to those involved and their families. The same goes for running over a cat while driving, kamma will visit but for this, it depends on the situation - was it an intentional act or was it unintentional?
One note to bear in mind is that kamma is stronger when the act is intentional. Since undertaking the 5 precepts was an intentional act, we know that the kamma will be stronger one breaks the precepts compared to one that has not undertaken the vows. Let's view it this way - since the person has taken the vows, i believe the person will mostly be a man or woman of conscience. As such when breaking it (especially intentionally), he or she will know that a precept has been broken and by their conscience, he or she will suffer more mentally in addition whatever material or physical effects the actions may bear.
Maybe as a quick guide to the decisions we make with reference to the 5 precepts is to revisit the intentions of Buddha when he prescribed the precepts for lay people who came to listen to his teachings. It is to promote and foster good, healthy living where it will help one to develop wisdom, compassion and love, bringing joy and happiness to one's families and communities.
With this constantly borne in mind, we should seek to foster an environment when we can uphold the 5 precepts better. Example, prior to committing the adultery in a moment of weakness as you mentioned, conducive conditions and environment must have existed for the situation to happen. Such as being alone together or getting drunk, acting in a moment of stupor. In this case, if the person had constantly remembered Buddha's teachings, the person will know better than to allow conditions and environment to develop further till the siuation is as such and cannot be salvaged.
Afterall, how does one consume alcohol in a fruit juice bar?
By the way, below is link to a good read on kamma
What Karma Is
The Gift of Dhamma Exceeds All Gifts"
If you are interested in the full discussion, here's the link to the forum on this:
http://www.sgclub.com/singapore/clarification_5_precepts_139165.html
Saturday 14 March 2009
Here We Go Again
With the global recession, it cannot be helped but to see companies looking for cheaper alternatives, to reduce costs, to better the bottomlines till times are better. The firm i'm working in is no exception and it doesn't help when our department is a cost driven department. In about 3 to 4 months, 6 of my colleagues will be leaving us, be it internally or externally as their positions are being deployed to India. I pray that they will get another position within the firm soon as not only its a loss to the firm if they go just because they cannot find another position soon enough internally. But from the fact that some of them are pretty close friends and it will definitely be a loss to me personally to see them go.
One of my colleague who was not affected by this deployment remarked that it was so sudden, stemming from the effect that we have discussed this before and we believed that deployment will only come after the 1st quarter results if the loss continues for the firm. Why we believe so was due to the nature of our work, where problem solving skills cannot be taught but only gained through experience and knowledge of the systems. These skills cannot be achieved easily within a short period of time. So strong was our conviction that we believe that deployment will happen gradually and over the next 2 years. Afterall, the roles within our department that does the setup and maintenance of the static data took a year to deployed. If these roles that handled the routine and mundane tasks took a year, what's more for those like us whose roles are more investigative and intuitive by nature. Maybe that's also the reason why we are having a partial deployment now rather than a full deployment; to test if a full deployment is possible?
Whatever it maybe, i told my colleague who was so distraught by the news that there's always a silver lining. We should be grateful that it's not a full deployment and that we are still employed. With the fact that we are being retained only serve to prove that we are at least performing our jobs well and we would be the last to go. For that fact, it should also argue well for our next job when we need to search for one.
One of my colleague who was not affected by this deployment remarked that it was so sudden, stemming from the effect that we have discussed this before and we believed that deployment will only come after the 1st quarter results if the loss continues for the firm. Why we believe so was due to the nature of our work, where problem solving skills cannot be taught but only gained through experience and knowledge of the systems. These skills cannot be achieved easily within a short period of time. So strong was our conviction that we believe that deployment will happen gradually and over the next 2 years. Afterall, the roles within our department that does the setup and maintenance of the static data took a year to deployed. If these roles that handled the routine and mundane tasks took a year, what's more for those like us whose roles are more investigative and intuitive by nature. Maybe that's also the reason why we are having a partial deployment now rather than a full deployment; to test if a full deployment is possible?
Whatever it maybe, i told my colleague who was so distraught by the news that there's always a silver lining. We should be grateful that it's not a full deployment and that we are still employed. With the fact that we are being retained only serve to prove that we are at least performing our jobs well and we would be the last to go. For that fact, it should also argue well for our next job when we need to search for one.
Sunday 8 March 2009
An Experience
In slightly over a week's time, i will be ending my current shift for New York hours, moving on to Europe hours.
What marks the end of a shift also signifies the beginning of a new one, such is the law of nature, cyclical existence of all conditions.
Sometimes, have you ever wonder if we are really moving from a source to a destination or are simply still residing on the same spot? A matter of perception, a matter of which end we are viewing from. Imagine a line (time) starting from Spot A (beginning) to Spot B (ending) just like the one below to be our timeline.
(A) ._______________________________________________. (B)
What happens if you are turn it around in such a way that Spot A is right behind Spot B in your line of sight. It becomes a single spot just like the one below, doesn't it?
(A) . (B)
Where has the line (time) gone to? Disappeared? No, it is still there although it is now out of sight because one end is now overlapping the other. Just like looking at a metal tube with its centre hollow. Viewing from the side, we see the full length but when we view it from one end through the hollow centre, we see the other side with no indication of the length except by the feel of our hands when holding it.
So what is time? Its existence provide us with the condition to grow, to move on and yet its existence cannot be related in such a way that our words, thoughts or concepts can fully comprehend or explain its nature. We can only experience the passing of time directly, there is no other way.
Though we are not able to fully conceptualise time, we can relate it in the simplest and most direct manner. "Time is an Experience." that's how i will put it. How will you experience Time?
What marks the end of a shift also signifies the beginning of a new one, such is the law of nature, cyclical existence of all conditions.
Sometimes, have you ever wonder if we are really moving from a source to a destination or are simply still residing on the same spot? A matter of perception, a matter of which end we are viewing from. Imagine a line (time) starting from Spot A (beginning) to Spot B (ending) just like the one below to be our timeline.
(A) ._______________________________________________. (B)
What happens if you are turn it around in such a way that Spot A is right behind Spot B in your line of sight. It becomes a single spot just like the one below, doesn't it?
(A) . (B)
Where has the line (time) gone to? Disappeared? No, it is still there although it is now out of sight because one end is now overlapping the other. Just like looking at a metal tube with its centre hollow. Viewing from the side, we see the full length but when we view it from one end through the hollow centre, we see the other side with no indication of the length except by the feel of our hands when holding it.
So what is time? Its existence provide us with the condition to grow, to move on and yet its existence cannot be related in such a way that our words, thoughts or concepts can fully comprehend or explain its nature. We can only experience the passing of time directly, there is no other way.
Though we are not able to fully conceptualise time, we can relate it in the simplest and most direct manner. "Time is an Experience." that's how i will put it. How will you experience Time?
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