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CHAPTER Eternity or motion? Causality put to the test “FOR BERGSON, DISCURSIVE INTELLIGENCE creates a wrong representation of time. It forgets to face up to the true nature of duration, which is the continuous invention, an eternal study and an uninterrupted appearance of everything new,” Etienne Klein reminded us. Instead of opposing different points of view, I sug- gest we incorporate them in a larger vision: beyond physical time, psychological time adapts to the phenomena of the sensory world superimposed by the observer on others that are not of the same frac- tal level. Is that why an African proverb says that those who have watches do not have time? Plato saw the world as “the mobile image ce wa. teers ata ae aooua of immobile eternity.”’ Ultimately, there is nothing new under the sun, but it must still be expressed in terms of our scientific progress to give this Platonic definition an objective and constructive consistency. Paranormal phenomena are simply the manifestation of this defini- tion. Like Husserl, I believe that time is produced by our conscious- ness alone, but it is important to define consciousness if we want to discover what this “product” looks like. While physicists search for the best way to represent time, they do not unravel, however, its nature. Does it make sense to represent some- thing that is indescribable? The problem is that by adjusting time to a flux consisting of infinitely close moments elapsing one after the other, we create more distance between us and the reality of metamorphosis, where the information flow varies depending on the object studied. I think that time is part of phenomena instead of something separate. fo 1.4 1 1 Se eae co. a Time and phenomena are so closely related that it is safe to assume that time creates phenomena. 135