 A moment, to be a moment, must be surrounded by other moments, from which it differs. “Now” must be different from “then”. But that means “now” must relate to “then”. The “then” is part of the world of the “now”, against which it defines itself, to which it stands in necessary contrast. This contrast cannot be either internal or external to the “now” and to the “then”. “Now” is really “now-then”, and “then” is really “then-now”. This is easy to understand if we consider the state of the entire totality of being at moment M and at moment M+1. The state of things at M is thought to have the power to cause the arising of the state of things at M+1. But if M is gone when M+1 arrives, it cannot “reach” M+1 to do anything to it; it is already gone, non-existent, and thus can do nothing. If the state of things at M continues to exist when M+1 arrives, however, time has failed to move ahead, or we must admit the coexistence of two alternate total states of being at the same time. If the appearance of M+1 does not necessitate the disappearance of M (which by our hypothesis possesses the power to bring about M+1), M would then continue to generate precisely M+1 repeatedly forever. In either case, time would not be possible, and no real entities could arise. Moments of time are neither same nor different; they are present as one another, the past as present as future, the future as past and present, the present as past and future. The past is not yet over—every moment of the present and future reveals more about the past and its infinite changes, for they are non-different from it, though allowing it to appear as these new moments. The present never begins—however far back you look, you will always be able to find all the characteristics of the present there, unchanged though appearing as some former moment. The present never ends—all future moments are further disclosures about this present moment of experience happening right now.