Excerpts About Time
Inner Journey Home, p. 302 • discuss »
Inner Journey Home, p. 375 • discuss »
The Unfolding Now, p. 154 • discuss »
The Unfolding Now, p. 160 • discuss »
Diamond Heart Book V, p. 114 • discuss »
Diamond Heart Book V, p. 311 • discuss »
In our day-to-day lives, we have parceled out space, measured time, and constructed a self within that. The construction of that self within fixed ideas about time and space gives us a sense of stability and security. We feel that is how things are. “Now I am stable, and the world is stable.” And we need to have that stability. When what we have held fixed is challenged, our equilibrium is thrown off and we might begin to feel disoriented and discombobulated. As long as anything throws off our equilibrium, that means reality is not completely free. Something in us still needs a frozen view, some kind of fixity to give us stability. We are afraid that if there isn’t stability, there will be chaos. That is true in some sense, but the feeling of being disoriented marks a transition. As fixities break down and dissolve, a feeling of disintegration or chaos can arise. This is how reality unfolds to reveal a new order. At the beginning, opening time and space means freedom from the usual egoistic view, the usual familiar frozenness. Then, as that view expands, we realize that we can start freezing things anew from an enlightened perspective. We can have frozen enlightenment. This reveals that we still need a fixation to give us stability. We cannot hold any single condition as the final one or the real one, because we recognize that its full realization opens it up to further realization.
Runaway Realization, p. 89 • discuss »
Spiritual practice frequently transcends time and space as we begin to realize the timeless and spaceless character of our true nature. However, as we abide in these conditions and continue inquiring as an expression of continual practice, time and space themselves can open in mysterious ways. Instead of simply transcending time and space, such total practice, such movement of realization, can manifest unexpected ways of knowing reality and its true nature. This can reveal the open-ended character of realization and reality, which helps us understand a more total view of reality—what I’ve been referring to as the view of totality. Opening time and space makes possible the understanding of the view of totality.
Runaway Realization, p. 91 • discuss »
True nature reveals this kind of total nonconceptuality as one of the possibilities for human beings. Nonconceptuality can reach a condition that has nothing to do with the opposite of what we experience. So our freedom from time is not timelessness. Our freedom from time is total freedom from the concept of time. The interesting thing about the experience of no time, which is beyond timelessness and time, is that it is comfortable with both time and timelessness. Time can be present, but the sense of Being is that Being has nothing to do with time. It is similar to the presence of concepts in total nonconceptuality—the condition is neither attached to nor opposed to concepts. It is a total transcendence of the polarity. We think that nonconceptuality is a transcendence of concepts, but total nonconceptuality is a transcendence of that very transcendence. More precisely, we could say it is not really a transcendence at all: It is the pure simplicity of experience and perception.
Runaway Realization, p. 199 • discuss »
Our view of time and space changes all along the journey, but as our realization of the absolute stabilizes and matures and as the creative discrimination of being functions, we encounter further mysteries of time and space. We have already explored some of these ways in which our understanding of time and space can expand beyond nondual experiences of timelessness and spacelessness. So, for example, when our view is free from the constraints of the concept of time, the concept of time can still be present, we can be aware of the passage of time, we can be aware of the presence of eternity and timelessness, but none of these patterns our perception and our experience. Our sense of being and of what we are includes it all; we recognize that we are the timelessness and we are also all of time. We see that true nature is more than the nowness of experience; it is also a mysterious truth and reality that includes all times. This shows that what we experience as the now is only one manifestation or one way of experiencing Being or true nature. There is a subtler experience that has nothing to do with now, since now still contains a subtle reference to time. When the concept of time is truly not influencing how we experience ourselves and reality, then both our experience and our view opens and we see another degree of freedom.
Runaway Realization, p. 236 • discuss »
When we experience ourselves as a form in the now, as when the soul experiences herself as the offspring of Being, we experience ourselves not as now, but as eternity. As an inseparable form of pure presence we are aware of the changes all around us, but because we are constituted by pure presence, time passes us, but does not touch us. We are eternity itself. Experientially, eternity is the state we experience when we are aware of the passage of time, but feel untouched by it. Timelessness, on the other hand, is the transcendence of time. There is no awareness of time at all, for there is no differentiation, and hence no change. Therefore, time is in the midst of now, but eternity is in the midst of time. But time passes neither on now nor on eternity. Time passes in the now, and by eternity, for eternity is the offspring of the now.
Inner Journey Home, p. 303 • discuss »