Something that isn't in time, but is itself time. That completes time's deconstruction: if there is no past or future, the present is refuted also, and we are (in) eternity. Without an objective past or future to contrast itself with, the no-longer fleeting now cannot be grasped or retained; I myself can never become aware of that now because I am indistinguishable from it. When the sense of lack at my core transforms into an openness no longer defensive, the 'I' changes from a wound that flees itself to become the now that can never be lost. Without the reflexivity of a fixed self to measure it, the moment expands to become everything and just as much nothing, for it disappears as the stage of that objectified theater that we construct and then find ourselves caught within.

we take the very young
child and force it around, so that it sees
objects -- not the Open, which is so
deep in animals' faces. Free from death.
We, only, can see death; the free animal
has its decline in back of it, forever,
and God in front, and when it moves, it moves
already in eternity, like a fountain.
... it feels its life as boundless,
unfathomable, and without regard
to its own condition: pure, like its outward gaze.
And where we see the future, it sees all time
and itself within all time, forever healed.
(Rilke, Duino Elegies) [5]

Notes
1. For the origins of the existential analytic movement, including a selection of influential papers, see May 1958. My account of existential psychology draws heavily on Brown 1959, Yalom 1980 and especially Becker 1973, 1975.

2. After his Kehre 'turning' in the early or mid-1930's, Heidegger's approach changed radically, but his later attitude towards time -- and how much that is consistent with his earlier attitude -- is not discussed in this paper. A 1962 lecture 'Time and Being' (published in On Time and Being, trans. Joan Stambaugh. New York: Harper and Row, 1972) addresses how this 'turning' affected Heidegger's understanding of time, but it is a poor example of his later thought. For a more positive evaluation of other late writings, see Loy 1988, chapter 4; for a more detailed analysis of nondual temporality, see chapter 6.

3. See Michael E. Zimmerman's excellent Eclipse of the Self: The Development of Heidegger's Concept of Authenticity (Athens, Ohio: Ohio University Press, 1981), 71-73 and xxxiv.

4. The best biography so far is probably Hugo Ott's Martin Heidegger: Unterwegs zu seiner Biographie (Frankfurt: Campus, 1988). 'Marvelling at the extent of Heidegger's naivety, Ott shows that the relationship between his thought and his political actions was grounded in his own personality. Indisputably a great thinker, Heidegger also had delusions of grandeur. It was his unswerving conviction about his fated role as Germany's spiritual leader which led him to absolve himself of moral guilt for his actions in the 1930s and to make a scapegoat of others... Ott concludes that he was guilty of "monstrous hubris" not only in his political actions in the 1930s, but in his postwar belief that he alone knew what was required for the West to make a "new beginning".' (from Michael Zimmerman's review in the Times Literary Supplement, 5 May 1989, p. 481.) I quote this not to belittle Heidegger, but to show how his concepts of resoluteness and authenticity are coloured by his own attempt to embody them.

5. The Selected Poetry of Rainer Maria Rilke, trans. Stephen Mitchell (New York: Random House, 1982), 193, 195.

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