K: There is the tree. Can I look at it without the observer?
GS: Yes.
K: There is only that. Then the perceiver comes into operation. So the image-
maker can look without the image. Otherwise you cannot invent.
GS: We were talking about communication. If time itself is the product of
thinking, then how can thinking be imprisoned in time? Then what makes time
common to all people?
M: Different people have the same notion of time.
K: I wonder if they do. Why do you want a concept of time? You look at the
watch, you have no concept about it.
GS: The idea of time as movement is associated with the watch.
K: Within the rising and setting of the sun, there is numerical time, but is there
any other time that is psychological, inward?
GS: There is another time when you think of action in the future.
K: So time is the movement of the past through the present to the future.
GS: Time is part of thought.
K: Time is thought; time is sorrow.
GS: How can thought transcend itself? What is the significance of saying that
thought cannot transcend itself?
K: But it is all the time trying to do so. Let me put it this way: What validity has
time? I have to go from here to there, from this house to the other house, from
one continent to another continent; I want to be a manager of this factory—all
that involves time, which is being put together sequentially or non-sequentially.
GS: There is a great limitation to this. Time is single but experiences are not
single. Time is one dimensional, one string with beads collected on it.
Experiences connected together give you an impression of time, but time itself is
one dimensional, a single string. You can think of different strands and scales of
time; they are a string of time. The connectivity of things can be complex. We do
not experience the multiple connectivity of things. We can, of course, experience
several things together; for example, I am listening to you, part of my mind may
be thinking of something else, I may be shaking my toe while my understanding