Of the things most impressive about living on something true is the matter of this life being one’s own. How the regrets and mistakes of caring too much or too little are wasted onto the debris of the shores of consciousness and out to sea. When on one goes one traverses new grounds and sometimes upon heights unseen by the others’ eyes, even those most beloved. Just returning from afar one realizes how much truly has changed and fared well in one’s absence, and how little lost compared with this little journey gained. Yet that so much more awaits on the path that one can make only makes the faraway so much more: inviting, interesting, impressive in the sheer magnitude. 

 Of the cradle of earth what can one say but that Earth Is Home. We are home. 

 Decisive being is a form of temporal being that takes into the bounds set by intention the points in time marking the beginning and the end what somewhat is within.  Such bounds are set as if by principle for consciousness could mark the beginning and the end only by its own commencing and ending which it cannot know.  This is deducible from the analytical awareness of what is the present.  

Being in the present is also in principle.  We know the present to be equivalent to the now in terms of temporaneity.  This moment in time is an abstraction practically applicable and further is with the markers of the hands of the clock or the counter of the digital watch.  The clock holds true as in in common the present moment and allows the accounting of all the previous moments thus marked and allows marking of moments of the future projected.  So too the seasons, calendar, dates, months, weeks, and days.  

When the act to take in the particulars selected for consideration and deliberation by intention knows the principle of beginning and end to a duration, recognition occurs for the abstract nature of the principle for consciousness in one faculty represents and in another cognizes so therefore whichever somewhat selected could be from some such moment at least in the past and the present.  What object or percept were possible from some future, in that the future is too a principle, could be represented or cognized or by some other faculty grasped is of a seemingly unknowable nature.  When what somewhats were rediscovered after the percept received earlier, whether considered objective or else, decisive being is once more called upon to act with the decision here concerning whether to remember the percept and what decision was by intention made, as well as the more obvious how to apprehend the current occurrence, or the vulgar, in the Heideggerian sense, grasp of just what about this as if such were a non-event.

To revel in such an encounter should be only human, but what other horizons lie awaiting.  The terms with which to grasp time should be orderly for the records show that the technology of notion was conceived slowly and historically so that even historical consciousness began to emerge for the common mind.  Orderliness with which to comprehend, or rather to apprehend being in time, could be with presupposition of how time is to be grasped in sequence, first in practicality, then in principle, then in consciousness, then and only then further.  For the continuum in which we found ourselves was only wild; only with the crafting of the keeping of measures over the continua do the actions in such as common time become possible.  Without establishing that such is the natural order we have found as humans, to proceed forward in time together, whatever time may be, the techniques and technology of time keeping may be undermined and progress arrested, worse yet, reversed, by no pun.

Worlds to be found 1

 Nothing is constant, the Buddhists say.  A moment of suffering needs not last forever, for example.  Yet, without paradox, a moment of joy can be extended to last an eon.  There is no truth to suffering, because even suffering itself is empty.  This is not to imply there is no morals; quite the contrary, it presupposes the ultimate realization of ethics.  There is no design that is illusory; nothing is vacuous.  Yet any design can be perceived as through emptiness, so that the power of illusion can be attributed to have given rise to it.  To see emptiness is with optimism hold true to the power of intent, for it is presupposed that intention has guided the illusion of emptiness to be the lens for this particular object or design.

The world is made or the world is not made.  To see the world is made, first comes the belief that there is making, and then, that the world is in the making.  Arriving that the world is in the making is to make the percepts that find transformation.  Transformation is constant for we experience the world through time.  By each moment, all things are in change.  As a whole, all things are in flux.  The change is in the blossoming of a flower, the movement of the wind, the changing visage of the clouds.  The change is in the miniscule and the grand, the each and every, and the all.  Wherefrom came, originated, and is originating these transformations that seem to have neither end or beginning is the mystery and magic of the stone.  Puzzlement for existence, for being rather than nonbeing, is the source of the puzzle for emptiness.  The world is not made, it is posited.  For we are part of the world we perceive and situate, and we are making the world by our small parts and small acts.

What. is the emptiness of a pillow is not fundamentally different from the emptiness of a tree.  The Greeks taught us to analyze a thing we can identify and name into its parts and components.  This we can do with a pillow as well as a tree.  No details need be given for such an exercise that all can partake.  There are also qualities that mark the differences we can perceive as subjective consciousnesses for how to distinguish one from another.  But when we look more closely, the material making up the pillow may overlap with those making up the tree.  And at the very small, they are both made of atoms and even smaller parcels of energy and matter.  At the macroscopic scale, they both exist and can appear side by side as though they are friends with something in common, existence.

Both are in being together, in some particular dimension where we too situate.  This sharing of space where we are in being together is something in common to be beheld.  Another great puzzle to be understood.  That things can appear so different yet be of the same, and the question of whether they are of some self-same unidentifiable source, for the Buddhists, is the beginning of a puzzle that should open the horizons of perception of self and others in this world here where we exist and belong together.

What inquiry should we make if we apply this puzzle and series of questions together to our everyday lives?  Even a child can see that we are all different as individuals.  Some people are more different from us than others, others are more similar to ourselves.  In this world, we people are humanity.  The Buddhists' discovery ultimate is that for we live in that we are in existence with each other, and so similar we are to each other when compared with all the other things and phenomena which are less similar to our human being, the final discovery is compassion which here we call love.