Eternita Nunc Stans 
here & now 		    
 
Still under de•re•construction 
                   
 
 
  Nunc Stans  (The everlasting Now •••• of Thomas Aquinas)
 
 
'It exists in the nunc stans of the schoolmen - the eternal Now that, represented the consciousness of the Supreme Being in mediaeval thought' 
  
Nineteenth Century, December, 1892
 
  Eternity as the standing still of the present time, a nunc-stans, as the Schools call it; which neither they nor any one else understand, no more than they would a hic-stans for an infinite greatness of place.
 
 
 
'Philosophers and theologians have spoken of the `nunc stans', the abiding now, the instant that knows no temporal articulation, where distinctions between now, earlier and later have fallen away or have not arisen. All of us know, I believe, poignant moments that have this timeless quality: unique and matchless, complete in themselves and somehow containing all there is in experience.'  

H. LOEWALD, 'Comments on Religious Experience', in Psychoanalysis and the History of the Individual, New Haven 1978
 
 
    
The simulation of origins is the means. 
 Jack O. Lantern, Jetzzeit Nunc Stans, Vol. I.
 
  Presently we use synchronological instruments to simultaniously reproduce multiple definitions of a 'spatial' system. The momentum in which these spatial systems are generated is one of timelessness: it's expierential, just like the medium television always can be here & now. 
 
 
  
About Kafka's experience : 'Viewed fromout the permanently flowing river, the step in of a human, who fights in both directions, leads to a break, which - by defending both sides - extends to a gap, presence as a battlefield. That battlefield is for Kafka the metaphor for the homeplace of humans on earth. Viewed fromout the human, who in every moment is jammed in between his past and his future, which both aim on him, who creates here his precence, viewed from his side the battlefield is a Between, a widespread Now, on which he spends his life' 
  

From: Hannah Arendt, The Life of the Mind, Vol I Thinking, Chap. IV

 
  Where are we, when we think? 
 
Kairos means the right moment in greek. It is similar to the latin momentum, that gives unique strong impression for all the life. Not to intensify a carpe diem, but to understand what time is and within this speculation, what the meaning of creativity is . This includes to generate thought about the relationship between perception (what is a known reality) and creation (what isn't known yet). This  momentum of thinking, is also valid for the momentum of creation. 
In Kairos past and future coincide, there is no direction in time, there is no space - it's simply concentrated awareness. Without that experience of timelessness, no creation (of new sctructures) is possible. 
  
 Nitrous Oxide • William James' drug experiment: Nunc Stans
 
Is not seeing in itself seeing abysses?
Asks Zarathustra to himself
 
The 19th century philosopher Andrew Baxter's view of space and time is partly taken from Newton and Clarke. He represents them as not beings, but the affections of beings: "And as time and space are not existences, so their correlate infinites (if I may say so), that is, eternity and immensity, are not existences, but the properties of necessary existence". In some of Baxter's statements however, he goes back to some of the mystic statements of the schoolmen, and anticipates some of the doctrines of Kant. "God's existence is unsuccessive". He says, "Nunc stans implies opposite ideas, if applied to our existence; but if we allow an eternal and immutable mind, the distinction of past and future vanishes with respect to such a mind, and the phrase has propriety."  
  
On the other hand there exists the tempus (chronos) proper to the creature, the "present age," that, by nature, tends towards non-being, and from whose bondage the human being can only be rescued by "the power of memory"
 
    
'A now ever standing' (nunc semper stans) 

'If the present were always present, and would not pass into the past, it would no longer be time, but eternity. Therefore, if the present, so as to be time, must be so constituted that it passes into the past, how can we say that it is, since the cause of its being is the fact that it will cease to be? Does it not follow that we can truly say that it is time, only because it tends towards non-being?'

(Augustine, Confessions, x.14)
 
  Eternita
 
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