Series I - Chapter 83 - 'Time'

HE WAS AN oldish man, but well preserved, with long, grey hair and a white beard. He had lectured about philosophy at universities in different parts of the world. He was very scholarly and quiet. He said he did not meditate; nor was he religious in the ordinary sense. He was concerned with knowledge only; and though he lectured on philosophy and religious experiences, he hadn't any of his own nor was he looking for any. He had come to talk over the question of time.

How difficult it is for the man of possessions to be free! It is a great hardship for a rich man to put aside his wealth. Only when there are other and greater inducements will he forgo the comforting realization that he is a rich man; he must find the fulfilment of his ambition at another level before he will let go the one he has. To the rich man, money is power, and he is the wielder of it; he may give away large sums, but he is the giver.

Knowledge is another form of possession, and the man of knowledge is satisfied with it; for him it is an end in itself. He has a feeling - at least this one had - that knowledge will somehow solve our problems if only it can be spread, thick or thin, around the world. It is much more difficult for the man of knowledge to be free from his possessions than for the man of wealth. It is strange how easily knowledge takes the place of understanding and wisdom. If we have information about things, we think we understand; we think that knowing or being informed about the cause of a problem will make it non-existent. We search for the cause of our problems, and this very search is the postponement of understanding. Most of us know the cause; the cause of hate is not very deeply hidden, but in looking for the cause we can still enjoy its effects. We are concerned with the reconciliation of effects, and not with the understanding of the total process. Most of us are attached to our problems, without them we would be lost; problems give us something to do, and the activities of the problem fill our lives. We are the problem and its activities.

Time is a very strange phenomenon. Space and time are one; the one is not without the other. Time to us is extraordinarily important, and each one gives to it his own particular significance. Time to the savage has hardly any meaning, but to the civilized it is of immense significance. The savage forgets from day to day; but if the educated man did that, he would be put in an asylum or would lose his job. To a scientist, time is one thing; to a layman, it is another. To an historian, time is the study of the past; to a man on the stock market, it is the ticker; to a mother, it is the memory of her son; to an exhausted man, it is rest in the shade. Each one translates it according to his particular needs and satisfactions, shaping it to suit his own cunning mind. Yet we cannot do without time. If we are to live at all, chronological time is as essential as the seasons. But is there psychological time, or is it merely a deceptive convenience of the mind? Surely, there is only chronological time, and all else is deception. There is time to grow and time to die, time to sow and time to reap; but is not psychological time, the process of becoming, utterly false?

"What is time to you? Do you think of time? Are you aware of time?"

Can one think of time at all except in the chronological sense? We can use time as a means, but in itself it has little meaning, has it not? Time as an abstraction is a mere speculation, and all speculation is vain. We use time as a means of achievement, tangible or psychological. Time is needed to go to the station, but most of us use time as a means to a psychological end, and the ends are many. We are aware of time when there is an impediment to our achievement, or when there is the interval of becoming successful. Time is the space between what is and what might, should, or will be. The beginning going towards the end is time.

"Is there no other time? What about the scientific implications of time-space?"

There is chronological and there is psychological time. The chronological is necessary, and it is there; but the other is quite a different matter. Cause-effect is said to be a time process, not only physically but also psychologically. It is considered that the interval between cause and effect is time; but is there an interval? The cause and the effect of a disease may be separated by time, which is again chronological; but is there an interval between psychological cause and effect? Is not cause-effect a single process? There is no interval between cause and effect Today is the effect of yesterday and the cause of tomorrow; it is one movement, a continuous flowing. There is no separation, no distinct line between cause and effect; but inwardly we separate them in order to become, to achieve. I am this, and I shall become that. To become that I need time - chronological time used for psychological purposes. I am ignorant, but I shall become wise. Ignorance becoming wise is only progressive ignorance; for ignorance can never become wise, any more than greed can ever become non-greed. Ignorance is the very process of becoming.

Is not thought the product of time? Knowledge is the continuation of time. Time is continuation. Experience is knowledge, and time is the continuation of experience as memory. Time as continuation is an abstraction, and speculation is ignorance. Experience is memory, the mind. The mind is the machine of time. The mind is the past. Thought is ever of the past; the past is the continuation of knowledge. Knowledge is ever of the past; knowledge is never out of time, but always in time and of time. This continuation of memory, knowledge, is consciousness. Experience is always in the past; it is the past. This past in conjunction with the present is moving to the future; the future is the past, modified perhaps, but still the past. This whole process is thought, the mind. Thought cannot function in any field other than that of time. Thought may speculate upon the timeless, but it will be its own projection. All speculation is ignorance.

"Then why do you even mention the timeless? Can the timeless ever be known? Can it ever be recognized as the timeless?"

Recognition implies the experiencer, and the experiencer is always of time. To recognize something, thought must have experienced it; and if it has experienced it, then it is the known. The known is not the timeless, surely. The known is always within the net of time. Thought cannot know the timeless; it is not a further acquisition, a further achievement; there is no going towards it. It is a state of being in which thought, time, is not.

"What value has it?"

None at all. It is not marketable. It cannot be weighed for a purpose. Its worth is unknown. "But what part does it play in life?"

If life is thought, then none at all. We want to gain it as a source of peace and happiness, as a shield against all trouble, or as a means of uniting people. It cannot be used for any purpose. Purpose implies means to an end, and so we are back again with the process of thought. Mind cannot formulate the timeless, shape it to its own end; it cannot be used. Life has meaning only when the timeless is; otherwise life is sorrow, conflict and pain. Thought cannot solve any human problem, for thought itself is the problem. The ending of knowledge is the beginning of wisdom. Wisdom is not of time, it is not the continuation of experience, knowledge. Life in time is confusion and misery; but when that which is is the timeless, there is bliss.