Time, durations, instant, timelessness and eternity.

                 Time, durations, instant, timelessness and eternity 

Theory  deposited at Academy of Sciences, in Paris, into sealed envelope n°17325

It is not because the states of the universe are born and die, that the nature (the essence, source) of the durations (of the time), has had a beginning and will have an end.

Although time is measurable and represented by symbols, it is not a physical reality; all thinkers admit it.
Expressed differently, without reality there is not duration, time is thus, a "potentiality" ( a virtuality) without dimension.

Nevertheless, as the perceptions (as the sense), durations are associated to the reality.
But then, what can we say about the nature of the durations, these intervals which are not space ?,
what can we say about the lapses of time which enable integrating the evolutions in rigorous chronologies ?

-----------------

"The Lorentz transformations for time and the space coordinates are valid for the passage of an inertia system to another. All the contents of the restricted relativity is into this postulate : the nature's laws are invariant if we consider the Lorentz transformations …
… the present moment loses for the world which extends himself in the space its objective meaning.
From there comes that we have to conceive objectively the space and the time as a continuum of four indissoluble dimensions if we want to express the contents of the objective relations without superfluous, arbitrary and conventional processes." (cf. Einstein – Relativity, the special and general theory).

In other words, the knowledge (the formalization) of events that constitute a phenomenon, depends on choice of the inertia system, besides :

"According to the interpretation of the probabilities, at least in its current state, the time has a particular utility ; it breaks the relativist symmetry of the four variables of the space and when we introduce it in theory of Dirac, we introduce at the same time this absence of symmetry.
In other words, as long as we look at the Dirac's theory as an analytical expression without physical sense, we can consider it corresponds with relativity, but as soon as we want verifiable forecasts experimentally, it is necessary to use wave functions to define the possible values of the characteristics observable phenomena and their respective probability, and for that, the time plays has a particular utility, …
… we can say that this difficulty seems be connected with underlying causes such as the existence of a sense privileged for the time and the persistency of the physical units in the time …" (cf. L. de Broglie – Matter and Light – 1937).

These remarkable points of view show that before a research of the primordial causes, we have to meditate on the time.

For example, if the time is considered as a mysterious entity that flows,
or as a group of intervals (of durations) which are not of the space and therefore, which are of transcendent order,
the universe can appear,
or as having had a beginning,
or, as we believe it, eternal.

Another important facts,
- space contains the reality according three axis which we distinguish a priori, three privileged directions that enable specifying the dimensions ; and, all beings recognize, in their own way, what we call the length, the width and the height,
- the temporal references are recognized by means of faculties which enable to every being, more exactly, by means of faculties which enable to the creative entity who animates the beings, of using the durations, these intervals which are not space,
and it, with of the innate processes, or of the innate and conscious processes for the man,
- besides, space and time contain no discontinuity,
nevertheless, we "divide" them to evolve us in the space.

*
Let us remember :

- Plato (-427, -348) could not separate time of the Cosmos.
Space and time was for him, elements coming from a universal chaos where the things evolve in muddle.
Nevertheless, he imagined an original state of the time because all has a beginning (all the things) and that there is always a general relation of succession, a link, between the beginning and end of the phenomena.
However Plato has never considered this link as being the time because it seemed to him too unpredictable.

- Aristotle (-384, -322) imagined the movement as the time's substratum :

"… we think that time does not pass when we determine no change and when the soul is in a unique and indivisible state, and on the contrary, it is when we think and act that we say that time is passing ; we see thus, that there is not time without movement.
It is therefore clear that the time is not the movement, nor without the movement.".

Why, the time is not movement and why the time is with movement ?
How is it associated to the states of the beings, of the objects and of the events?
Is not it by a relation of implication ?
How does the time influence the appreciation of the sense since too short sensations give the bitter taste of unsatisfaction and long sensations induce to monotony, even to boredom ?

- Saint Augustine (354, 430) saw in the time a distension of the soul recognized by Spirit,
a distension which help to measure the past by the memory (by the souvenir), and the future by the waiting (by the expectation).
What is long in the future it is not the future in itself because it does not exist but the long expectation which we have of it ; in the same way, a long past is a long souvenir of the past.

- During the Middle Ages the differentiation by Aristotle of the time and space, was unanimously recognized.
The time’s measure which is the movement’s number, was supposed to depend on soul, while the space's perception was imputed (assigned) to the body.

In the XVIIth century this understanding was questioned by the scientists who thought that the real can be represented by the mathematics.

- Newton (1642, 1727), asserting with reason, that we have to use a same frame of reference to measure distances and durations, has imagined the time as independent of the symbolic representations.
Having postulated it as "flowing" uniformly, he recognized in the time the succession's order and in space the situation's order.

- Leibniz (1646, 1716) recognized the time and space as depending of the events, space giving the possibility of "simultaneous existences" and time the order of "successive existences".

- Afterward, with and since Kant (1724, 1804), the time and space will be understood as pure intuitions of the sensibility, beyond of any empirical datum ; the current philosophic intelligentsia still considers, use of the space and time as a specific faculty of human race.

Curiously, Kant recognized by time and by space the same nature and it, of the only fact that it is possible to represent time by using an element of the space : the line.
More exactly he considered the time's intuition as being similar to arithmetic's intuition notably because the expressions of the durations are numbers, whereas the space's intuition, being translated by lines, was for him similar to the geometry's intuition.
He also was joining Newton, when he was comparing the space and time to two frames empty which can contain and order the phenomena.

- Then Michelson (1852, 1931) came who, with famous experiments, showed that the photons's speed (the light's speed) is the same in all the directions in spite of earth's rotation ; of this fact, Michelson concludes that the laws to add up speeds and to add up durations are specific.

At the same period, Lorentz (1853, 1928) interested by the phenomena's perception in two reference systems which move with different speeds, establishes the basic equations which enabled Einstein (1879, 1955) to imagine the relativity's theories.
Since, time is only recognized and understood as an inexpressible entity which flows inexorably, but which can be formalized by a continuum of numbers (of durations).

Nevertheless, if for the world's evolutions, the "sense" (the direction) associated to time is always "from past towards future", it is not the same for "potential time", particularly for characteristic time of the abstraction's field.
Indeed, the creative entity, of transcendent order, who animates us and recognizes herself in the I (ego, subject, spirit), can easily "go" of the future to past, and vice versa.

Thus, time, in its potential state, has not direction and the expression : "arrow of time", is valid only when we discuss, scientifically, of the reality's evolutions.

Regrettably,
the abstraction's domain where we are conscious of the present, of the future and of the past,
this mysterious domain where are memorized the lived experiences which are used to anticipate future, is ignored by the philosophers and theologians.

*
Photons "draw" the world’s images and physics and evidently philosophy and theology, are "impressed" by the rays of light of these universal messengers.

It seems, for example, with the equations of Lorentz and the relativity’s theories, that the temporal character of things depends only on physical order of the energy, a terrible error, a tragical error of the understanding.

Let us repeat, time is characterized by durations and durations are not space intervals and therefore, durations can be only of transcendent order.

Besides, as we said previously, the time is an eternally available potentiality all over in the universe,
and there is no emergence of the durations but only implication of durations in the real.
Consequently, there is no difference between durations particularly the ones which "punctuate" the internal life (spiritual) of the beings, notably the man’s life.

Nevertheless to admit it, it is necessary to understand differently the concept of spacetime which associates time to space ; indeed, this concept keeps silent about the essential processes : the recognition and the interpretation,
and too, the interrogation :
what is the entity who has the responsibility of these implications, of the recognition and interpretation ?,
this creative entity who uses non-spatial intervals to integrate the universe's evolutions into rigorous chronologies.

With regard to notion of interval, let us emphasize ambiguity and the "wealth" of this concept :

- ambiguity, because, contrary to what is commonly recognized, the space interval separating the phenomena (in other words : space) does not "contain" the forces and potentialities ; these virtualities are in a transcendent domain.
Curiously, this "beyond the reality" is ignored by the philosophers and theologians ; we had to specify it by word : spacimplicatio,
resulting from the contraction of the Latin words,
spatium (infinite size),
and implicatio (implication's act).

- wealth, because the intervals represented by "whites", by space, by what is unspoken, ..., have conditions of positivity and of transcendence which are necessary for sense's diffusion.
So, intervals represented by whites are necessary for the languages's structure of the simplest to most elaborated, and even singular as the genetic language and computer's language.

Let’s return to the durations.
We consider that they are of a transcendent order, different from the one which qualify the nature (the order) of the energies and matter,
another essential fact that was never recognized by the philosophers and theologians.

Even Kant who thought that "space as form of exteriority is not less in us than time as form of interiority." (Cf. Critique of pure reason),
and wrote :
"So that I can associate sensations to something which is outside of me and, also, to represent to me things outside ... the space's representation has to be already recognized as a foundation. This representation cannot result of perceptions's experience of outside phenomena.",
has ignored the ceaseless "utilizations" of spatial and temporal references (as the durations) outside the human being : within the life's phenomenon and the universe.

This reasoning has had an important consequence.
Because of the fame of his author, it has maintained the philosophy in a narrow-anthropocentrism.

*
Intense researchs continue today, in order to try knowing the development chronologies of the beings, notably chronologies which lead to pathologies.

According to the scientists's speech :

"The chronology's alterations and the development speeds are an effective mechanics of the morphological change …" (these alterations, the heterochronies, are the changes in the evolutions's chronology).

Let’s quote :
- the acceleration of the cellular division which is exhausting the cellular potential of certain children before the end of their growth ; these changes are due, according to the scientists, to a genetic default : the progeria.
- the precocious sexual maturities which are stopping the growth and can even affect descendants.

What are the primordial causes of such alterations ?

Do you think that these changes are, as say the specialists ? :
"representative of the movement of an ontological event along the time's axis or the fact of an ontological period more or less premature, resulting of the progression speed of certain biologic processes.".

Evidently no, these heterochronic changes do not result from divisions, haphazardly, of a time which flows.
In spite of their pathological character, they require also the permanent utilization of durations in order to put, in rigorous chronologies, the processes organizations with biological effects and the processes organizations with behavioral effects, even with deadly effects, of which DNA and RNA are the memories.

What is the creative entity who is responsible for such processes ?,
knowing that this entity judges in the present moment, a moment which, mysteriously, has no duration because its only evocation does of it, the past.
Besides,
this present moment without duration, the instant, which "accompanies" us of the birth to death, is not it an expression of the eternity ?
Certainly.

*
Recent experiments show that man totally deprived of light during long periods (for example, totally isolated in a cave), loses durations's appreciation.
Let’s meditate a little on this rich fact of information.

According to the biologists, biorhythms are "punctuated" by specific molecular structures, which would be, in a sense, biological clocks (an hypothesis notably verified by the study of the mushroom neurospora, of the mouse and hamster).

But in reality, biorhythms are not punctuated by molecular structures but by means of these structures.
Let’s recall, a molecule is only a "tool"; due to its only physical nature, a molecular structure cannot recognize, judge, choose, ...., decide and to act.

Nevertheless, how can they enable this function, these biological clocks constituted of elementary particles that are moving without cease ?,
how of such clocks, apparently autonomous, with their oscillations sensitive to the temperatures, to the light, to the smells, …, do they enable appreciating, without the slightest error, intervals (the durations) that are not of the "space" ?
Who is utilizing these oscillations to integrate development of the individual into rigorous chronologies ?,
if it is not a same creative entity, of transcendent order, implicated at every structural level of the life's phenomenon.

These questions are always of current events especially because biologists have an erroneous comprehension of the time, which leads them to some incredible speechs :
"… mutations's accumulation in a same proteins family occurs in very different bodies at rhythm of the astronomical time and not at rhythm of the generations.",
"There are no other manner to understand existence of molecular clocks that supposing that a still totally unknown factor coordinates the genetic mutations in the long term. And this factor, on the evolution's scale, is influencing much more that the Darwinian mutations factor by hazard and mutations factor by natural selection.".
As if factors and laws had power to recognize, judge, ..., decide and act,
as if there were several time ; there are of multiple actualizations of the time (materializations to become references), what is very different !

Other precious indications concerning "appreciation" and "use" of durations associated to the biological processes, are supplied to us by experiments on stimulus, in particular by observations of Benjamin Libet (1916 - 2007).

According to this researcher, and others since, several hundreds of milliseconds are necessary so that stimulations of the cerebral cortex emerge from consciousness state,
and for a voluntary movement : the corresponding intellectual activities precede action.

Besides, the lapses of time (the durations) which enable structuring the cerebral mechanisms are partially neutralized because we always feel a stimulus as soon as it occurs.
Partially neutralized certainly, but what is the operator ?!

Of course, man judge only durations which emerge from his consciousness state.
But then,
who judges and uses the durations which are necessary for the cells's activities ?,
who judges and uses durations which are associated to evolutions of the particles, atoms and molecules ?
The universal laws ?
Certainly not, laws, even universal, cannot recognize, judge, choose, ..., and do.

Let’s consider, for example, the experiments (1982 ) of Alain Aspect and his team of physicists, which concern the photons's behaviour ; these researchers wanted to confirm the observations made by Einstein, Podolsky and Rosen (known under name "E.P.R. experiment" - 1935).

Brief recall.
Einstein - Podolsky - Rosen, knowing that electrons have several rotation axises to potential state, had shown that in an electrons pair having an inverse rotation and a rotation resultant of zero value,
when one of these is moved away, and when we give to the other one a new rotation axis, the "remote electron" reacts immediately in order that the rotation resultant becomes again of zero value.

As for the Aspect team, having led of the photons emitted simultaneously by the same source, to a space independence state,
he has noticed that in spite of very big interval between these photons (very big if we consider the particles's dimensions), these photons have similar simultaneous reactions.
In other words, these physicists showed that the particles's separation by big spatial intervals does not make them autonomous.

Actually, on account of the complexity of such processes and of their interpretation difficulties, it is impossible to know if these experiments show the "realism" ( the existence) of "quantum interactions" or the simultaneous emergence of quantum events.
Nevertheless, that contradicts the Einstein principle according to which a "ghost action" cannot be accepted by a reasonable spirit.

Without any doubt the most elementary reality's level, the quantum level is bearing testimony of instantaneity, of timelessness, of eternity !
As a consequence, how not to believe that a creative entity, "master of the time and sense", is implicated at this level ?

Physicists also speak about photon's characters (its reactivity, its sensibility to environment, its quantum roots,…) as extended within a vast relational domain (a field), by means of its electromagnetic wave.

What can we say about this relational field which also would contain hidden variables ?
According to us, it enables of mysterious activities of transcendent order, inaccessible by experiment.

*
Other durations (lapses of time) are also, very mysterious.

Let's consider the muons (semistable fundamental particles with negative electric charge and a spin of 1/2), these particles which disappear some two millionth of a second after they appeared.

How to understand that those which "are born" from the cosmic rays collision with some atoms of the high earth’s atmosphere, according to the calculations, are putting approximately a second to get on the ground where they are detected, although they should no longer exist ?
With Lorentz's equations, the scientists explain to you, easily, why in this example, according to our time, the muons are living more than one minute, while according to their own time they disappear at the end of about two millionth of a second.

They also explain to you, why, theoretically, compared to the same terrestrial duration, the individual who lives only on earth, ages more that if he had made a journey in the cosmos aboard a rocket (Langevin's paradox).
But this conclusion only is founded on time's formalizations by means of geometrical compositions of its vectors (let's remind that in the space-time, the events's formalization is vectorial, is geometrical).
In reality, the man who is remained on earth, will not be more aged than if he had made a travel in the cosmos and undergo accelerations and decelerations.

It is the same for the durations's perception transmitted by the photons, the universal sense's vectors.
For example, let's imagine an astronaut very remote from the sun and who is moving himself with the same speed,
an astronaut who observes the intermittent signals of two transmitters of light piloted by two strictly identical clocks, the one situated on this star, the other one on the earth.
The intervals between the signals coming from the earth will seem to him longer than those emanating from the sun although both transmitters flash simultaneously.
Expressed by the scientists, the clock situated on earth, would be working more slowly than the clock on the sun, because of the speed difference between earth and sun.

This facts show therefore an inexorableconstraint :
the durations's apprehension (time's measure) will be, for ever, of relative character because, evidently, it does not exist singular times, one for the particles (for example : for the muon), one for the men on earth, one for the astronauts, one for the cells…

Thus let's beware to scientific explanations which concern time, they conceal its nature.
Time is a potentiality, ipso facto, of transcendent order, which enables integrating the universal dynamics into rigorous chronologies,
an available potentiality everywhere in the universe and which we can sometimes formalize.

Time's nature is therefore the same, for example,
- time symbolized by the scientists,
- time which enable the universe's evolutions,
- time recognized by the neurobiologists and which is said psychological,
what is leading to questions always ignored :
as perceptions and durations's quantifications have a relative character, how is it possible that in every being and at every structural level of this one, time is used in a coherent way ?,
is not it necessary that a same creative entity animates all beings, singularized in each of them, and uses a universal system of value references ?

As a consequence, time's use is not a privilege (apanage) of the men.
But then, , the temporal references and spatial references, can they be separated and considered separately only if individuals have a consciousness state ?
Is it possible at quantum level which founds our interiority ?
Who will answer ?!

*
Let's meditate more.
In all civilizations, great minds were surprised of the innate capacity which enables us to recognise the past, present and future without to measure the durations.
Nevertheless, having only a poor understanding of the phenomena, they never imagined that there is time's recognition at every structural level of the beings, ipso facto, in inert matter.
How indeed, nowadays, be not surprised by the almost inviolable chronologies that characterize the dynamics of the life's phenomenon and of the universe, and show respect of unchanging directions (sense's respect) ?

Who, in the universe, can utilize the durations these intervals which are not space ?,
these intervals that can be associated to physical references and nevertheless which are in an timeless domain revealed by our abstraction domain,
who, if it is not an entity who is master of the "sense" and time,
a creative entity who transcends the energies and matter and is implicated in them ?

So, to speak of the time's understanding and of its use, an extreme semantic rigour is necessary.
In the philosophic debates for example, it is particularly stupid to laud the time :
"the future is the time's work", "the creative time", "time is a great sculptor" …

As for the wave function imagined by the physicists, recognised as the one who integrates the quantum events in the time,
we repeat it again,
it is not an operator who is able to recognize, judge, .... , do.

How, besides, can we explain that ceaselessly we live with the recollection (with the past) and looking forward to the future,
while knowing that the life is in the present moment,
a moment which has no duration ?

Blaise Pascal gave two reasons :
"If the present moment displeases us we take refuge in past and in future, if he satisfies us we shun it because we know that happiness does not last.".
But it is not so simple.

Why, for example, when we feel nothing with the body, when we observe no excitement, we have consciousness of time which is passing, of durations which have passed ?
Fortunately, henceforth the neurobiology and introspection enable answers to this very old interrogation.
Thus, we know that connections between the neurons (billions) are ceaselessly reorganized so that the sensorial perceptions can be interpreted (length of these connections is estimated by millions of kilometres),
a reorganization which enables among other, creation of virtual images which are in the abstraction’s domain, and which are our references.

Besides, so that these virtualities are coherent and realistic, it is important that they integrate the chronologies of our environment.

Who can lead these processes ?
Doubtless, it's a creative entity paradoxically away from the phenomena and implicated in them,
an entity who is master of the time and who, by mysterious internal voices and biological clocks, informs the I (ego, spirit) in whom she recognizes herself, of the time which passes.
So many facts which incite to recognizing in all being, of two identities :
- the one physical, expressed by the body,
- the other one spiritual, which give evidence that during existence, we have already "one foot" in timelessness, in eternity.

But then, what can we say of eternity?, of which we have presentiment.
And, interrogation of common sense :
the eternity, can it "exist" without be associated to reality ?
Evidently no.

*
Let's consider present moment, this instant which has no duration because as soon as we try "to seize it" , this moment is a passed time :
"Moment seems to indicate something as the departure point of a direction change. Indeed, certainly it is not from rest still in rest that change is made ; as, it is not from movement still in movement that change is made. But moment, which we cannot "place", nevertheless is located between movement and rest, because moment is not in a lapse of time.
And quite naturally, indeed, it is from this moment that things which are in movement are changing of state to go in rest, and things which are in rest, are changing of state to enter in movement." (Cf. Plato – Parmenide – 156e).

Expressed differently, moment appears as an eternal present which, paradoxically, separates and unites the past and the future with a remarkable property : to be, always, the same in its nature and its meaning, although it participates of different contexts.
For example, beings use same present moment of their birth to their death.

Present moment therefore enables the division of the actualizations (materializations to become realities) of the time, but, itself, is not divisible.

Another remarkable fact,
moments are not affected by the relativity's constraints,
and cannot be joined together to form the lapses of time because they have no duration (otherwise, in them, the past and the future would be merged).
For that, the moment is an absolute reference.

So, analysis of the present moment by saint Augustine, is very pertinent :
"I know that there would not be nor, if nothing was finishing, the past ; nor if nothing was occuring, future time ; and nor if nothing was existing, the present time,...
As for a present, that is always present, that is not going to a past, it would not be time, it would be eternity.
If therefore, present to be of the time, only becomes present because it goes to past, what is its state ?… " (cf. - Confessions – Book XI, 14).

Yes, present moment, representative of eternity, is omnipresent, implicated in all beings, ipso facto, in all phenomena.
For example,
we are transforming ourselves ceaselessly, physically, in course of existence, but we continue to be the same, spiritually, with our immutable ego (I, spirit),
and the I (ego, spirit), although he is able to transcend body (our physical identity), to move in space and to utilize time, must, constantly, recognize, judge, ..., choose in the present moment, his only absolute reference.

Many facts which lead us to postulate realism (existence) of a timeless domain that is realm of our spiritual identity, which is realm of the souls.

*
In conclusion,
be registered in a history, …, to participate of évolutions,
presupposes use of temporal references,
of references that enable appreciation of mysterious intervals which are not space : the durations,
of references to discretion of an creative entity "master of the time", away phenomena to judge them and implicated in them to act.

We are thus, remote from the common understanding of the time and how much seems obsolete the assertion of Nietzsche :
"Time in itself, is a nonsense ; there is a time only for beings who have senses."! (Cf.- Book of the philosopher, theoretical Studies).

In a research of primordial causes, let's stop therefore speculating on "time's running away", on its arrow, or, on its cone.
For a credible understanding of the universal dynamics, time must be recognized as a potentiality, ipso facto, of transcendent order,
a potentiality implicated in the reality as the universal forces.

On the other hand, to anticipate future in a coherent way, it is necessary that, ceaselessly, virtual copies from "past situations" and "present situations", have been built, judged and updated in a same untemporal place.
What can we say of this mysterious place,
of the abstraction's domain different of the space,
of the beyond the reality which is realm of the spiritual life and eternity ?

About four centuries BC, Plato had already presentiment of a beyond the world :
"But a fact is sure in any case, it is that the Forms in itself, you agree (Socrates), are not in us and that they cannot be in our world." (Cf. Parmenide – 134b).

Regrettably, few philosophers and theologians have been, are sensitive to this presentiment rich of modernity and of expectations.
As for scientists, few are the ones who tempted, who try to integrate the eternity into their theories, convinced, a disastrous understanding error, that some laws and principles govern universe.
They are even satisfied with the famous Big-Bang's theory according to which the world would have emerged from the nothingness, following an original explosion.

But analysis of the manufacturing process of certain atomic nuclei (it's process of nucleosynthesis which requires temperatures of billion degrees), enables only to conclude that in the cosmos there are, constantly, of extraordinary explosions which are followed of a specific cosmic radiation (cold radiation).
Moreover, this radiation is anisotropic, confirming so our world’s understanding :
in the universe, eternally, there have been, there are, there will be of numerous Bangs.

Talking of this, let's notice that some scientists begin to imagine a second Bang; according to the American researchers, John C. Mather and George F. Smoot (Nobel Prize for Physics 2006), this one would be confirmed by the information obtained by means of satellite Cobe,
information showing that cold radiation is coming from several directions with a same intensity.
But then why only two Bangs and no more ?
Difficult it's true, for physicists to deny henceforth Big-Bang's theory !
Nevertheless, the extreme aforesaid temperatures disturb enormously the physicists so much that some of them do not hesitate to imagine the time's fusion in space (time's absorption by space).

For Stephen Hawking, for example :
"It's possible that under certain conditions .... the space and the time lose what distinguishs them - we could say that time becomes space - and then, it is more exact to speak of a four-dimensional space and not of "space-time".
Calculations show that this fact is inevitable if we consider the geometry of the universe during the first very small fraction of the first second ....
We could say that the conditions to limits of the universe are that there is no limit.
If the "space-time" is actually infinite, without limit or without side, this has important philosophic consequences. This would mean that we can describe universe by means of a mathematical tool which will have been completely established only according to science's laws.
We do not know precise form of this laws : at the moment, we have some partial laws which govern universe's behavior …" (Cf. New physics).

Obviously, we shall not cease repeating it, the partial or universal laws aren't recognizing, aren't choosing, aren't deciding, …, aren't governing ; they are formalizations (expressions) of unchanging behaviors !

As for Bang, even Big, we cannot conceive it as a primordial cause in a cyberworld where "sense" is omnipresent ; if there is a universal respect of durations, there is too, permanently, a creative entity, of transcendent order, ipso facto of divine character, who judges them and uses them.

Thus let's beware to assertions, we dare to say it, unconsidered, which are founded on an archaic understanding of the time :
time began with Big-Bang and will end with Big-Crunch, …, cosmic singularities as the black holes do not know time, … .

Time is a mysterious potentiality which, after its actualization in durations (its materialization to become realities), enables rigorous chronologies that characterize universe's evolutions ; due to its transcendent nature, it has had no beginning and will not have end.

Besides, we don't be surprised by the dichotomy :
- the real time recognized and measured, or symbolized by means of specific equations,
- the potential time that can be associated to any physical phenomenon or to any "abstraction" as the virtual images, concepts, …, ideas which are in the abstraction's domain.

This dichotomy is the singular expression of the dual and eternal character of the universe ! 

Paul Moyne
http://www.paulmoyne.com