What is Not Time?

Perception is Time

Feeling is Time

Thinking is Time

Reaction is Time

Argument/ anger/ frustration is Time

Jealousy, anxiety, fear is Time

 Love is Time

Attachment is Time

Intention is Time

Target is Time

Agreement/ disagreement is Time

Like/ Dislike is Time

Decision/ Indecision is Time

Traditions/ culture/ rebellion is Time

Imagination is Time

Memory is Time

Body is Time

Mind is Time

Place is Time

‘You’ means Time

‘I’ means Time

What is to be understood in teaching/ learning?

I am often reminded of the question that why should students (and by extension – we or the society) be concerned about what they see around and exactly WHAT is it that they need to be concerned about? Clarity regarding “what” will give you an approach to “how” (process) of achieving the outcome. If you are very lucky, you may be able to come to terms with “why” of the phenomenon.

We see things as “objects”. The problem with the object is that we don’t see it as being related to us – it is different (because of the belief that you are different). Believing that things are different indicates that they are distinct from you, or you are separate, they can be consumed or they can be judged and can be used or abused and can be thrown away at will. This is an attitude – a way of perceiving things around us. What it creates or fuels is a sense of fear and the craze of hoarding things.

Thus, our mind has to be trained continuously to decode the phenomenon of object and see it as a “pattern” of relationships. This means to understand that the object and you are interrelated, thus your decision to do anything to the object is going to affect you as well. Secondly, to perceive object as a set of interrelationships (as an ecosystem) – or a system of dependence on many things. Thirdly, to see or realize that the object (in a moment of Space-Time) is a continuum of many ideas/ processes/ intentions from the Past and which will appear in new ways in the Future – a cyclic/ spiral behavior of Time.

In each of above imaginations of phenomenon, our level of awareness grows to an extent that we do not just think only for a moment, we do not just think only for us, but include the entire universe. In other words, we move beyond limitations or compulsions of thoughts imposed by our body and mind. The sense of separateness diminishes substantially and that is the way we develop empathy for Creation. Ethics is an integral part of this realization.

This also changes our intentions behind our actions. It is easy to see that as long as we think only as per what our body or mind demands, we operate in gross intentions – we hoard things, we fight, we become jealous, we get entangled in the web of desires and we keep running.  If we realize existence as a “pattern” of things – interconnected in the moment and with Past-Present-Future (as a whole), ‘we’ gain access to that Force which is not bounded by Time. Our intentions cover the welfare of the Cosmos – not just you and me. This is what evolving our mind to achieve greatness and this is what should be expected out of education. In other words, can we realize that our body and mind are “channels” or mechanisms or conduits to realize the Unknown? Or the body and mind are “extensions” or “expressions” of the Unknown? The Unknown is always there. At the core of our experience of existence, is this dimension that lies beyond everything else.

At an existential level, ‘we’ generally define our selves through mind-body. That is – we treat the mechanism as the final reality of life. Hence, we make short sighted decisions, we defend, we judge – all in the compulsion of ‘protecting’ ourselves; protecting our ‘body’ and protecting our ‘constructed identity’. Somewhere in life, if we keep questioning this tendency of ourselves to behave in this way, we are represented by the dilemma of choice/ decision making process. For whom are we taking a decision? What is the motive behind our decisions? What do you call benefitting us or others? Are ‘we’ different from ‘them’?

For some people, extraordinarily challenging circumstances forces such questions on them. My mum has Parkinson. I have stayed in extreme cold and lonely environments that others in India won’t be able to comprehend at all. I receive scanty empathy from people around me or my relatives or my immediate sibling. I have faced severe criticism concerning my behavior in the first marriage – although I haven’t done anything violent or created any crime. I have suffered in silence and had an excruciating time coming to terms with the constructed guilt and regret.

‘Pain’, frustration, anger, helplessness, loneliness – are the feelings that I had to encounter. The question is for what, for whom and why? How is Parkinson related to my wellbeing? What have prior mistakes got to do with others perception of me? Who is a ‘mother’? What is her relation to me? Why should I be so pained by her condition of health? Why am I identifying with the pain in the first place? Am I the pain?

Grueling and horrible and restless questions. I can write about them is itself an indication that I have managed to see and accept some dimensions of the notion of ‘Fear’ that makes our mind and body. And by extension, accept the potential of the Unknown which gives birth to Time, gives birth to ‘Us’ as phenomena, and the ‘compulsions’ that follow. The compulsions lead to desires, fear, control, temptations, jealousy and many other things in the mind. The mind is the reservoir of all that is good and bad. Everything is in the mind and it is the basis of making appropriate decisions and creating the right kind of imagination for ‘us’ as individuals.

Having understood this, the next concerns that get generated are concerning the behavior of the mind itself and how it generates ‘Time’ and how it generates a pattern of relationships and by extension – feelings of harmony/disharmony. It will be realized in due course of time, that we need to gain the confidence to train the mind the way it becomes appropriate for the nature of existence. The training of the mind is firstly for our benefit and by extension – for the benefit of existence. Thus, it needs to be done.

With this idea, there are suggestions, methods, which have been implemented, articulated, experienced and endorsed in the ancient literatures of Indian origin and their successive interpretations in modern times too.

Upanishads mention the nature of ‘I’ – in pure abstract manner.

Mahabharat is about engaging oneself in selfless action and transcending the dilemma of choice/ decision. If ‘Arjun’ expresses the fundamental dilemma of waging the war, then ‘Krishna’ expresses the nature of reality and the nature of decision to be aimed for.

These ideas have immediate bearing on our day to day living. There are several ways to remind oneself of the transcendental nature of existence and our constructs formed out of mind-body.

Training of the mind by meditation is one technique. Refer “Rajyog” by Swami Vivekananda.

Focusing on one’s action without expectations (or attachments) is another way of disciplining the mind and being only a witness to the disturbances that the mind generates. One of the challenges is NOT to get carried away by disturbances and maintaining tranquility. Over a period of time, the mind calms down. Refer “Karmayog” by Swami Vivekananda. The crux of this book, roughly seems to be about the nature of action and the intentions behind it. It also makes us understand what is ‘right’ action and how is morality or ethical behavior tied to it. When we talk of moral or ethical behavior – we are indicating the decision to act beyond the constraints and compulsions imposed by the mind-body; thus, those decisions that go beyond time.

Our routine can also be seen as a method to discipline oneself. What is a routine anyway? It a framework we have created (a set of actions) that are linked to our values. Repetition of those conscious actions, starts to discipline the mind in a particular way – we create the imagination. Certain actions are required to be done – they are beyond benefit or intentions, they are beyond time constraints or compulsions, they are beyond you and me. They ought to be done. This is ethical behavior. Helping others, giving time for others, staying calm, decoding the phenomena, being non judgemental, being honest, being methodical, thinking good, having a larger concern/aim beyond oneself – all are efforts to calm the mind and making it expand to a cosmic level.

Another way to calm the mind is to operate in constraints. Mind always aims for unlimited freedom. Constraint is not bondage. Constraint compels one to see the essential of the phenomena. What is necessary, what is fundamental – these are the things we are concerned about. Doing with less, removing clutter, (and architecturally, creating neat, clean, simple spaces) are all efforts to realize the fundamental nature of existence. ‘Less’ is a philosophy – it does not mean poor. Cribbing is an attitude of being poor, simple is an attitude of being philosophical. Reuse, recycle, also promote this philosophical approach. Being mindful and slowing down are also the consequences of such an approach.

Process of Imagination

Too many times, it s observed that philosophy is not "thought about" - leave alone discussed. The focus on the dimension of ethics/ morality and feelings takes one to the layer of philosophy. This is similar to observing one's thoughts through one's medium of existence itself. In other words, the question is - how is one imagining things? Let it not be forgotten, that pure consciousness bounded by space and time, creates thoughts (or imagination of existence - also called 'Maya' in Hindu philosophy) which lead to a process of expressing an action thereby implying an anticipated outcome/ result/ manifestation, which in turn fuels back imagination for the next series of actions.

This is a cyclic process - from inward consciousness to outward manifestation; and from interpretation of outward manifestation to consciousness. Constant and beyond the clutches or the veil of Time is consciousness itself. This fundamental fact is layered and layered with the tendency of existence to remain attached to thoughts - to such an extent that 'we' tend to forget this connection and therefore we need to remind ourselves of this higher Dimension of existence.

I agree that it is not at all easy to remain aware of consciousness every single moment and to treat thoughts as being incidental. Thoughts seem very real - and no doubt, they are. They need to be treated with respect (as a phenomena in themselves) and just as Rumi has said - treat them as guests - letting them come, reside and depart and 'you' being the host. Intrinsic in this idea is the notion of being witness to our thoughts and actions. Very tough. It is so easy to be angry or be fearful or be consumed by any of the negative emotions that we run the risk of being blinded by the force of such thoughts. uncertainty, as a reality, is a given. However, 'fear' is optional - or needs constant working. It is only by remaining in the vicinity of great thoughts that expand our limited minds and offer a nano second glimpse of the unbounded potential of consciousness - that we can hope to progress in a constructive manner. This means to know such books, articles, literature, art, people, situations that generate such state of mind. To keep immersed in doing such actions that lift the veil of bondage that weighs us down unnecessarily. There isn't anything else to work on - but our own tendency of remaining attached or dictated by fear - instead of what should be done.

This brings us to intentions behind actions. Almost throughout our lives, if we aren't aware, our thoughts and actions stem out of fear (primarily of death). This creates a necessity to control everything and an endless cycle of desires that propels actions. The problem with this approach is that the actions are loaded with expectations of results (mostly concerning control) but rather than accomplishing anything, they create more desires or different desires, since our criteria of evaluation (or of decoding) are wrong  - all pointing out to our tendency to remain "sunk" in the attachment of body and mind. If attachment is with body, the circle of awareness is too small. If it is with the mind, it is bigger. And with practice, the circle can be made more larger till it becomes boundless.

The question is how can we grow this circle? There's no straight forward solution and neither there is one universal approach applicable to all. Ask yourself - what is this 'you' that you are so concerned about and why? This question will reveal a lot of connections the mind constructs and the compulsions behind those connections. Over a period of time, you may be able to realize, which connections need to be dropped, which connections you unnecessarily carry with you, and which are to be retained - as they signify the idea and the experience of consciousness. With such study, a process towards imagining life is revealed. Once that process is undertaken, the journey to consciousness is evident. Key elements in this approach are - compassion, forgiveness, doing an act without expectations, the idea of larger good, duty, delight, aesthetics. This becomes the default mode of imagining life and any expression - architecture included, comes out of this mode.

Ambiguous

One needs to reaffirm / remember certain values repeatedly till they ‘sink’ in and form a natural part of our character.

One such value is about being ambiguous. There seems to be a certain fascination or a compulsion to ‘complete the picture’. All decked up, prepared, dressed properly, having correct opinions, correct  questions and seem to be correctly ‘occupied’ by the deepest questions. Sometimes I wonder if this correctness is imposed or is just a façade or is authentic? Only ‘you’ know the truth! I don’t wish to seek any explanation for what people say or do – it is upto them. However, the fascination of being or appearing complete may be a reflection of being insecure from inside. The fascination of being correct, is a compulsion to be in control and if one digs deeper, one will realize just how futile this attempt seems to be. Since the object of control is our thoughts – which are never going to be in our control in absolute sense. This is the fear – not being able to understand who we are and what we are and what influences us to the greatest extent. Some even don’t acknowledge this fear at all! Some try desperately to think or do things that will somehow counter this deep experience of ‘fear’, and yet the fear doesn’t diminish. There can be a different article on why this inevitable state of mind occurs, and what kind of discipline may help to curtail and perhaps decode fear itself.

Accepting fear - or the unknown dimension of things that lie beyond our grasp – can help us accept ambiguity in thoughts/ feelings, actions and manifestations. Here, ambiguity needs to be seen as a ‘process towards becoming more complete’ and to discover the hidden dimension of inspiration. Ambiguity should be seen as a phenomenon that includes all apparent contradictions yet the system seems to work. It is a good mixture of control/ thought and belief in action/ unknown and the will to accept whatever comes our way and subsequently to proceed ahead with optimism. In architecture, ambiguousness means multiuse, multifunctional, inclusive, participatory, bare essential, extremely simple and accommodative, and almost non buildable – almost omnipresent. Ambiguousness, therefore does not confirm to any fixed position yet may seem to appear in all contexts. Ambiguousness means growth or a potential to collaborate/ participate and develop it further. Ambiguousness means  belonging to all and belonging to nobody specific. Thus, although inclusive of all, no one can stake a claim over it. The best quality of architecture represents this experience of space.

Can our attitudes ever accommodate this dimension of existence? Is this what we seem to lose from traditional wisdom? Are we being too specific, too perfect, too rigid, too accurate – that it just stifles ‘life’ altogether?

On Reading and Conceiving

As architects and also an existential phenomena, 'we' are involved in perceptions and conceptions of environment. The nature of perception and conception determines the quality and the experience of the product that is generated by such thinking processes.

Hence, it becomes crucial to keep refining the approach and the methods of perceiving the phenomena and conceiving responses to be grounded in the 'given'. Effectively, we are dealing with reading a space and conceiving a response. All intentions, processes, methods of mapping and critiquing need to respond to this tendency of human behaviour.

If we see ourselves in our limited lifespan, as our age changes, we should realize that our perceptions and conceptions of situations keep changing. At a young age, perception mostly will be informed through "senses" (sensorial) and this would dictate the response to a situation. In a nutshell, we call such tendencies as being 'innocent' (for young kids) and 'naive' (for grown ups but who continue to imagine in a sensorial manner). As we grow, the mode of denial/ rebel kicks over and we start to use the intellect, which alters the impact of the sensorial signals that our brains digest and analyze. Thus, imagination is altered. Herein, we are trying to make more sense of our environment. Mostly, at this stage, we become aware of others needs and we try to accommodate their needs along with ours - but there is still negotiation  in balancing the idea of freedom versus the common goodwill.

Finally, if we develop our tendencies to expand our gaze to observe the entire ecosystem, cosmos, memory, we develop a tendency to look beyond our life spans and our ideas, actions, imaginations gear towards appreciating the "pattern" of things - and subsequently our perceptions and conceptions reflect this tendency. The notions of geography, history, culture, Time, Memory get imagined in greater depth. We can call such people as "evolved" persons who do not seem to take things personally, who know the dilemna of existence and yet choose to act in the "pattern" of existence -doing their own bit for the larger good. The idea of Dharma/ right conduct in Hindu philosophy, probably points to that level of awareness. Products coming out from such an attitude get a timeless quality.

One can go on to say that "aesthetics" can be understood from such perspective. The larger the gaze beyond Time, greater can be said about the aesthetic experience one attains. Herein lie concepts of "raasa utpatti" (fundamental feelings in a human being), "essential", "ambiguous", "growth/ spontaneity" (Japanese aesthetics).