A previous post explored the question of whether time has an objective existence. In this post, we continue this investigation in a more contemplative way. Consider, for example, the sound of a train passing by not far away. Our conventional and habitual way of interpreting such auditory phenomena is to imagine a thing called a “train” that exists “out there” in an objectively existing physical “space”. We also imagine that this “train” generates an objectively existing thing called “sound” that propagates through an objectively-existing substance called “air” to eventually arrive at our “ears” and so on. This is all quite useful, but is it true? What do we really experience or know directly and with certainty?
When the mind is quiet and clear, this imaginative overlay might be temporarily suspended. It is then possible to directly realize that there is fundamentally no train, no space, no time, and no sound “behind” the phenomenon. There is just the immediacy of “whooooo! whooooo!” that is in awareness and not separate from awareness. It’s not some unity that is the result of some complicated nonlocal quantum interconnection of all the various separate things, but an original direct simplicity prior to any mental fabrication.
Of course, we can’t always be in such a state of suspension of mental activity (nor would we want to be). But when these imagined constructs (such as time) do arise, we can still look at them and try to see their true nature. Alternatively, we can intentionally evoke these concepts in order to investigate and liberate them. Do space, time, trains, and sound objectively exist “out there”, or are they creative acts of imagination? This can be investigated by simply looking directly at the thoughts as phenomena and letting them self-liberate. If we’re not quite up for that yet, it can also be investigated by analyzing the concepts and the “things” they refer to, in order to see if there is anything objective about them. The intent of this analytical style of meditation is not to arrive as some conceptual conclusion but to see that there is no basis for considering them to be objectively real. It is a way to cultivate a non-conceptual insight into emptiness. This kind of analytical meditation is practiced in Buddhism where it is considered complementary to calm abiding meditation. The two can actually support each other. (In the original Greek, the word “analysis” actually means to “free up,” or liberate.)
Nagarjuna, the founder of the Madhyamika school of Mahayana Buddhism, is famous for his dialectical deconstruction of time, space, causality, and other fundamental concepts that form the foundation of delusion. Nagarjuna provided a classic analysis of time in his Mulamadhyamikakarika. In these philosophical aphorisms, he examines time (among other things) and finds that it cannot be conceived of as an entity existing independently. He begins with the conventional division of time into past, present, and future. He then argues than not one of these can be said to inherently exist: The present and the future either depend on the past or they do not. If they do, then they must in some sense already be implicitly contained in the past, in which case their distinction with the past does not make sense. If they do not, then there can be no relation or connection to the past, and it makes no sense to talk of them as linked phases of time. Instead, time must itself be regarded as a set of imaginary relations, and nothing in itself. With repeated practice in this sort of analysis, there can be deeper non-conceptual insights into the emptiness of time, and our experience of time can become more “transparent” to the emptiness out of which it arises.
True Nature 
mrmcgoo
21 February 2010
That whooooo! whooooo changes it’s frequency as it passes by
So it must exist
integralscience
21 February 2010
It seems otherwise to me. The changing nature of it actually implies that there is no “it” that exists. Impermanence implies emptiness of inherent existence.
qwe
16 April 2010
In hindiuism, this is called ‘Maya’. http://www.hinduwebsite.com/hinduism/h_maya.asp.
continuous
2 June 2010
Well, all this gives some credibility to my idea (at least in my mind) that all this stuff we call the universe (time, space, events, things) is merely serial data being fed into our brains that we assemble, in our minds as “an awareness of 3D + time). It takes the mind to put this serial data into images, spatial awareness, time awareness etc.
An analogy is that our minds are hooked up to a USB serial device that feeds in data that we then interpret and react to as “the universe”.
In a way this is the logical conclusion of the view that the universe is holographic (based on the Holographic Principle i.e all that occurs and is in the universe can be represented by a 2D surface that completely envelopes the universe. It’s just the extension (which is to be proved by some mathematics guru) that the 2D surface can be represented fully by a 1D string surrounding the 2D surface.
The fundamental logical problems remain however (And so too with the articles proposal:-
where is this (serial) data coming from, and
what is it that is doing the interpreting of the serial data? – after all our minds are part of the so called universe too.
continuous
2 June 2010
USB Serial data – yes as in “The Matrix”
John
1 August 2010
Did McTaggart get his argument from Nagarjuna? (See McTaggart’s unreality of time).
Nagarjuna’s argument has only one resolution: the theory of time used by Nagarjuna to describe events is incorrect. This does not mean that the events do not exist! It does not mean that the succession of notes in the bar of a tune does not occur, it means that Nagajuna needed a new theory of time.
Time is a complicated mixture of things, I would at least split it into “dimensional time” and “becoming”. Dimensional time is the “time” that enters into the metric of spacetime. Becoming is change.
Sumana
23 August 2010
I would like to add a few things about Jnana yoga as inferred from what I have read and how it relates to reality (existence) that you have described. Jnana means knowledge and Jnana yoga is the knowledge of the real being (Supreme reality). It begins with the ability to discriminate between that which is real and that which is unreal. In simple terms, that which is absolute and not subject to change is said to be real, and anything that is constantly changing may be thought of as unreal. Only the Supreme power, as we know is insensitive to change (and indestructible) and may therefore, be considered to be real. Everything else forever keeps changing or can be destroyed at some stage (for e.g. humans, plants, our surroundings etc.). Thus, we may say that this world and everything and anything that happens in it is unreal or non-existent. Jnana yoga may be thought of as a state of consciousness or a sense of awareness of this non-existence.
How often have we said that times have changed, indirectly implying, that time (or space) has no meaning or is perceived to have no meaning at some point in our life! Would n’t it then be natural to conclude that time is non-existent or unreal? How do we perceive time as unreal? Well, as ordinary humans, let’s put it this way – time is real in a real world and time ceases to exist in an unreal world. You can call it ignorance because we have not yet been able to elevate our minds to the level of a jnana yogi. But that is the way it is for ordinary humans. Because if we think of time as non-existent in a world that we see as real, we would no longer show urgency in our work or talk about deadlines. (An attorney could give his client a pat on the back and tell him not to worry, that there is no distinction between yesterday, today or tomorrow. Little wonder if he soon finds himself being whisked off to a psychiatrist’s clinic).
What this tells us then, is that when we talk of jnana yoga, karma yoga is inherently implied. Karma means work and karma yoga is a devotion to work. A jnana yogi performs his work in this world with the constant realization that this world (including time and space) is unreal. This awareness or state of consciousness endows on the Jnana yogi a feeling of detachment (or in the extreme case renunciation) to all his actions. Once he has detached himself completely, he gains tremendous control over his body, senses, mind etc.
Having thus attained control over his senses, he attains self-realization where the individual being unites with the Supreme being. In such a state, the yogi feels one with the Absolute or one with nature and experiences eternal bliss. He begins to see all beings in Him and Him in all beings. He no longer distinguishes between the ‘whooo.. whooo..’ sound of the train and the voice of the Supreme Lord or silence for that matter. Thus, in order to discern between existence and non-existence (or real and unreal) that you have described, one has to practice jnana yoga.
So how does one become a jnana yogi (or Jnani)? Work in the world knowing it as unreal but imagining it to be real i.e with a sense of detachment. Then the rest follows as explained above.
In essence, although space and time may be considered to be non-existent, one has to work (be a karma yogi) keeping in mind that time is non-existent and the world is unreal (like a jnana yogi). In other words, one has to play one’s part, imagining the world to be real. As Shakespeare rightly quoted, ‘All the world’s a stage and all the men and women merely players…’.
sumana
29 September 2010
consider the reverse case. there is nothing ‘out there’ – no train and no sound. but a person hears some sounds. Schizophrenia? Such people hear voices instructing them and also they claim to have some divine powers. you think philosophy can explain this?