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.