 Space, too, is neither a container (as with Newtown’s “absolute space”) nor an a priori limiting condition (as in Kant), nor the place of displacement for the volume of an extended thing (as in Aristotle). Rather it is a living space. Dōgen for example captures this sense of space as “the bird flies the sky and the sky flies the bird.” In this statement Dōgen recognizes the independence of the sky and the bird, but also recognizes that the sky and the bird each become themselves only through their interdependence. In other words, what makes this space a living space is the dynamic, interdependent, bilateral play of both bird and sky, from which the living space-time as the continuum of “here-now” emerges as an ambience, where each of the terms entering the relationship through the activity is granted a full recognition of their being. This is because the Zen person lives the dynamic activity of non-dualistic “coming-together” of “the two,” whether this “two” happens to involve the “betweenness” of two individuals, individual and nature, or individual and trans-individual. 