 Consequently, Zen contends that “here and now” is enfolded in both zero-time and zero-space. This means that one time contains all times and one part contains the whole, as in the case of a holographic dry plate in which each part contains the whole. (See the  entry on   Japanese Philosophy, Section 2.2.) Seen in this manner, “now” for the Zen person is a temporalization of zero-time, while “here” is equally a spatialization of zero-space, even though he or she may be anchored in the perceptual field of “here and now” as understood above. In other words, for the Zen person both “now” and “here” are experienced as an expression of thing-events in their suchness, because, as mentioned in the foregoing, Zen takes zero- time and zero-space to be the original abode of thing-events. Caution must be exercised here, however. Zen’s zero-time should not be confounded with the idea of eternity standing outside a temporal series (Thomas Aquinas’s or Newton’s “absolute time,” for example) by means of a logical or intellectual transcendence, nor should the zero-space be identified with a Newtonian-like “absolute space” wherein there is no content of experience. In other words, Zen does not understand time and space by imposing a formal category on them, by presupposing in advance a form-matter distinction, which indicates an operation of the discursive mode of reasoning by appealing to the either-or, dualistic, and ego-logical epistemological structure. 