Past – Present – Future
For about a month now, I’ve been exploring the conceptual subject of the Past, Present, and Future that my Master hinted at. There have been some quite interesting insights, and I’m summarizing them here to keep things coherent and continuous.
(1) Perspective 1
This morning during practice, I meditated on the concept of the Past, Present, and Future unified into one. At the point when I was in stillness state of mind, I reflected on what such a state might be. The thought unfolded as follows:
+ Impermanence and Suffering are like universal laws. They are the governing Truths of all beings.
+ When contemplating Not-Self: what is Self and what is Not-Self? It became clear that Not-Self is like the core transparent, colorless, untainted by anything. When we place one core next to another core, we cannot distinguish between them. That is to say, they are different but not different. Two, yet one. There is (distinction), but there is not (distinction). It is the unmodified mind.
This is precisely the convergence point of Past, Present, and Future—because of that non-differentiating quality, that eternal, original root. Since this root does not change with time, it has no temporal element. That is the Not-Self. The Self comes into being because, in the process of that Not-Self drifting and rolling along, it gets covered in dust, affected, v.v. etc.—it takes on many layers of clothing, hats, and so on. This is the process of karma formation. Over time, these tangled and rooted attachments (depending on their intensity and differing qualities) drag the Not-Self along and transform its name into the (existent) Self. When those coverings are stripped away, that is the moment we return to the state of Not-Self—and that is precisely when the Past, Present, and Future merge into one. A process of “returning to the original home.”
(2) Perspective 2
On another day, I continued inquiring into how the Past, Present, and Future merge into one, and why this union appears in all the Buddhas. Then I found myself drawing connections to Suffering (K), Impermanence (VT), and Not-Self (VN) to search for further understanding. After a while, the phrase Self-Annihilation stood out prominently.
+ Impermanence and Suffering are the fundamental truths of the universe. To be born is to suffer; all phenomena are impermanent. Because both Suffering and Impermanence are constant and ever-present, they transcend the element of time—they are timeless.
+ The Self, however, is a process—one that moves from the Unconditioned Not-Self (pristine and unmodified) into the constructed Self (shaped by wandering and karmic accumulation), and then back to the Unconditioned (through the practice of purification). This entire process carries the nature of time. That’s what the Past, Present, and Future represent.
And of course, all the Buddhas have gone through this very process of Self-Annihilation—letting go of the constructed Self in order to return to the Not-Self. That’s why they all share a common relationship with the Past, Present, and Future.
When the phrase “Self-Annihilation” emerged, it linked in my mind to the symbol of a trash bin—delete—with the meaning: if we throw the Ego into the trash, we become like the Buddhas. And then my thoughts drifted further into the idea of liberating the dead through resonance with the Buddha’s nature. That contemplation manifested as the image of a hand scooping up a pile of dog poop. I realized that these two acts are equivalent—both are expressions of the Bodhisattva’s compassionate action.
(3) A jolt that stirred the universe within
I was sitting at my desk working when Master Tibu suddenly poked in with a question: “But what exactly are the Past, Present, and Future?”
As soon as I read that question, I felt a jolt—a shockwave—resonate through me (looking back, it was like the sudden awakening in Zen meditation). My mind immediately began focusing in, observing, searching for the answer. What is it really? What is the Past? What is the Present? And what is the Future?
I looked out the window from my workspace and saw the trees, the falling rain. Watching a droplet of water seep into the wall and form a long streak, I asked myself: Where is the Past in that? Maybe it’s when it first started trickling. The middle part is the Present. The end must be the Future. But as I sit here now looking at that entire streak—what is it, truly? Is it the Past, the Present, or the Future? That train of thought continued as I looked at the wall and reflected on the process that went into building it. At that point, the Past, Present, and Future felt very distinct and clear. But now, sitting here, all of it is one (thing): a house. Then I watched the gentle rain falling—just like that, thought after thought kept unfolding.
Eventually, the insight came: As long as we’re still caught inside that process of unfolding, we’re tangled in the sequence and in the concepts of before and after that are tied to it. But if we’re outside outside the process, then those concepts don’t exist—everything converges into one. And to be outside of it, one must be in the state of Not-Self.
Still, something about it felt incomplete, like something was missing. So, I continued reflecting on that old question: “Buddha-Nature is everywhere, so why don’t I know it?” How does that question relate to the Past, Present, and Future? Well, it’s also one—because of the “everywhere” nature of Buddha-Nature. At that moment, it became clear: Not-Self is Buddha-Nature, and Buddha-Nature is Not-Self.
Then suddenly, a subtle joy began to rise—followed by a gentle emotional swell, a kind of gladness. But the emotion reached its peak when I realized that the goal of all my meditation practice over the years wasn’t to enter the Cessation of Perception and Feeling, nor was it to focus on some dark void. It was to discover the Buddha-Nature. That thing I’d long felt was missing, the one I didn’t quite know how to name or identify throughout my practice… the thing I kept searching for. And now, at that moment—I finally understood what I’d been looking for all along. Tears welled up. I cried from joy. I cried because I finally understood what I was seeking. Even as I write this now, my eyes are brimming again. Thank you, Master, for that one beautiful jab that brought a grown man to tears 😊 😊 😊.
(4) Perspective 3
Today, I continued reflecting on the Past, Present, and Future. After some time feeling my way through it, a new perspective began to take shape. What is the Past, really?
+ When we speak of the Past, we’re usually referring to a unit of time that has already passed. For example, we might say the economic crisis of 1937 was in the Past.
+ But if we define the Past as one’s lived experience, then the so-called “Past” of 1937 isn’t my Past—because I didn’t live through that difficult time.
So from this perspective of personal experience, one person’s Past is not another person’s Past. Similarly, my Present is not necessarily your Present. And the same goes for the Future: what lies ahead—what will be experienced—for me may not be, or may not resemble, what lies ahead for someone else. That means that, at any given moment, there is a crisscrossing, an interweaving of Past, Present, and Future. What you are experiencing right now (your Present) might be something I’ve already experienced (my Past); and that same thing could also be someone else’s Future. As I continued contemplating the Future, I began to think of psychic insight—the ability to perceive events yet to come (especially near-term ones). Is the Future something that is ‘not yet formed’ (i.e., does not yet exist)? Or is it something ‘not yet experienced’ (i.e., already there, simply awaiting someone to undergo it)? If the phenomena that make up a person’s Future already exist in some form, then it would make sense that, in deep meditative absorption, the timeline collapses—and that’s how one might gain glimpses of what’s to come. In other words, during samādhi, one steps outside the turning of time itself, and from that vantage point, can observe how events are arranged in a ‘sequential’ unfolding.
But this seems to raise a challenging question: Does that imply fate is predetermined? And if that’s the case, what’s the point of cultivating the path if everything is already fixed? On the other hand, if we say the Future is something “not yet formed,” then how could it possibly be known while in meditation? Perhaps there’s a middle way of understanding this: a kind of predictive model based on the Law of Correspondence, using parameters such as causes, conditions, and karmic consequences. To be specific: given a particular set of causes and karmic conditions in a person’s life, the Law of Correspondence may generate a projection of how their future is likely to unfold. If those input variables remain unchanged, the projection becomes reality—the actual path that person will walk through. But if the variables shift (say, due to a transformation in karmic merit), then an entirely different projection emerges. So what we see during meditation may not necessarily come to pass exactly as seen—because it is just one possible outcome within a field of causes and conditions.
Sister Three – Brother Four – The Blind Man
As I continued exploring the Formless Realms, I came to understand their internal connections in the following way:
(1) Regarding the relationship between the Three Marks of Existence (Suffering, Impermanence, Not-Self) and the Three Poisons (Greed, Hatred, Delusion). When Impermanence is deeply understood, Greed is dissolved. When Not-Self is fully realized, Hatred fades—because anger stems from the ego not getting its way. And when Suffering is seen clearly, we stop clinging to pleasure or indulgence—Delusion is dispelled.
(2) Then a new question arose: What exactly are the levels of meditative absorption in the Formless Realms? It became clearer to me like this:
+ While in deep meditative state, I asked “What is the Realm of Infinite Space (KVBX) really?” This insight came up (as the answer): Loving-Kindness (Mettā). When one penetrates this realm, all attachments to material form dissolve (due to the boundlessness of space), and with that, Greed disappears. This is the arising of non-attachment—the heart of generosity and expansiveness. And thus, we become able to feel another’s physical pain. This is Mettā.
+ Entering the Realm of Infinite Consciousness (TVBX) eliminates Delusion through the vastness of awareness. We come to realize how immense knowledge truly is, how words can never fully express it, and how limited human understanding can be. Developing the capacity to inquire deeply, or using insight to dissolve the fog of ignorance, is what allows us to truly empathize and read the hearts of others. This is Compassion (Karuṇā)—the ability to connect and share deeply.
+ In the Realm of Nothingness (VSHX), one comes to see that nothing truly belongs to “me”—everything is empty. This is the realization of non-hatred. From this arises Joy (Muditā) —rejoicing in the happiness and success of others.
+ Neither Perception Nor Non-Perception (PTPPT) is the cultivation of Equanimity (Upekkhā). It’s the moment when the cloak of “Self” flutters open—sometimes worn, sometimes cast off. When that cloak fully flies away, Not-Self is restored. This is then the of Cessation of Perception and Feeling.
(3) Today, I wanted to understand the relationship between the Formless Realms and the Four Great Elements (Earth, Water, Fire, Wind)—and why the term Cessation of Perception and Feeling is used. As I meditated, taking Nibbāna as the object, this is what emerged:
+ Practicing in the Realm of Infinite Space (KVBX ) is cultivating Mettā, achieved by extinguishing Greed. So Non-Greed, or non-clinging, becomes a constituent of Nibbāna. It has the quality of extension (like Earth) since it is the mind of generosity and selfless giving.
+ Practicing in the Realm of Infinite Space (TVBX ) is cultivating Compassion, achieved by dissolving Delusion. So Non-Delusion becomes insight and wisdom—an underlying principle of Nibbāna. It has the quality of cohesion (like Water) because without Compassion, one cannot truly connect to or feel another’s pain. That requires a deep mental linkage.
+ Practicing in the Realm of Nothingness (VSHX ) is cultivating Joy, achieved through the elimination of Hatred and the dissolution of the ego. So Non-Hatred becomes a factor of Nibbāna. It reflects the qualities of heat and light (like Fire)—the measure of subtlety, temperature, and intensity. The deeper the mind in this space, the lighter the ego, the purer the heart, and the closer to Nibbāna.
+ Then what is Neither Perception Nor Non-Perception (PTPPT)? This is the cultivation of Equanimity—the final phase of fully shedding the constructed Self to return to the original Not-Self. This stage of being “both there and not there” is the Wind element—the subtle manifestation of Nibbāna. At this point, the cloak of Self flutters lightly, as if trying to shake off the last thread of attachment. That final clinging is Discriminating Mind—the subtle lack of full Equanimity. As long as one can still distinguish between moments of having perception and moments of non-perception, the discriminating mind remains, holding one back. But when there is no more separation—when Equanimity is total, and everything is constant and undisturbed—that is the very threshold of Nibbāna: Cessation of Perception and Feeling. That is the end of the Process of Returning to the Original Source—its most essential moment. Past, Present, and Future converge into one, and the core of Timeless Not-Self becomes fully present.
In the Abhidhamma, the sections describing materiality (rūpa) and its characteristics mostly refer to physical matter in the Sensual and Form Realms. I’ve yet to find anyone explicitly discussing the Four Great Elements in the Formless Realms. But through today’s practice, I feel that perhaps I’ve reconnected with the essential thread of the path to Nibbāna—through the concepts of: Suffering, Impermanence, Not-Self; Past, Present, Future; Loving-kindness, Compassion, Joy, Equanimity; and Earth, Water, Fire, Wind.
That’s all for now, my dear.
nbt
