I don't think it is a matter of deconstructing our experience of time in order to nullify it, but rather coming to understand -- and to appreciate in a significant way -- its holistic structure. The conceit "I am" lies hidden in the immediacy of our experience, i.e. pre-reflexively, as a negative, as a determination. In reflexion it appears (pátubhavati) as a contradiction, i.e. as the self of self-awareness.
Time has the same structure: the immediate present is made up of the three ecstases: past, present, & future -- all three of a lower, more particular order. (Notice how the three ecstases are only distinguishable through reflexion.) But the immediate present itself -- in order to have any meaning at all -- is itself one of three ecstases of a higher, more general order; and so it goes in both directions. The whole structure is holistic, and has nothing to do with the Buddha's teaching of anatta. It's only when we hold to a negative, a non-manifest belief in a self, that a contradiction appears (pátubhavati) in reflexion, a contradiction that seems to transcend the holistic structure that holds the intelligiblity of experience together.
Mindfulness of the present lines up the various levels of the particular-general hierarchy on what is being perceived at any given, discernible moment, exhibiting in effect how our being-in-the-world is founded upon the contact between our senses and their corresponding sense objects, i.e. upon phassa.
Last edited by pulga
on Thu Feb 23, 2012 5:08 pm, edited 1 time in total.