So We Are Told
by Wei Wu Wei
In the context of re-birth an aeon or a kalpa should be something like a minute of our duration called ‘time’. Are we not re-born every ksana, 4,500 times every temporal minute, 270,000 times every temporal hour, 6,480,000 times every temporal day?
We can never be ‘enlightened’ in the present ‘birth’ – for we have no ‘time’ to know it; nor in the next, nor in any other – for never have we ‘time’ to experience it (or anything else). Perhaps that is why there is no such ‘thing’, why there can be no ‘things’ of any kind? It is what we are – unborn. Both born and unborn – and dead?
How can we be born? What we know as ‘life’ is a thousand million births, and as many deaths. How can we die? What we know as ‘death’ is a million deaths, and as many births. All that is clock-business, toys, gadgets and gimmicks – imagined stuff in an illusion of sequence.
‘Meantime’ (meaning ‘beyond time’: that odd Buddhistic meaning of ‘mean’) we are only what we are outside the notion of ‘time’, unborn, undead, and so blazing with ‘light’ that we are Enlightenment Itself?
Note: This is good Indian Buddhism. Tibetans claim to have trained themselves to perceive the ksana, which should correspond exactly to the ‘stills’ whose rapid succession in projection on to a screen – our ‘mind’ – produces the illusion of movement to the famous ‘Observer’.
‘A ksana, the shortest space of time, a moment, the 90th part of a thought, the 4,500th part of a minute, during which 90 people are born and as many die.’ In view of the two figures of 90, a ksana would appear to be what we are. Enough? Or already too much?
For those of us who insist on ‘being’, at any price – is this not a tolerable hypothesis? Better than swallowing the literal notion hook, line, and sinker? It almost can be said to ‘work’?