But once this "genetic" informational structure is constituted, the precursory order ceases to exist as a succession. It is taken over by the universe, by its microscopic development, the only possible at the beginning. Here, in the microscopic world, we do not know exactly what is happening until duration appear in the form we recognize in the macroscopical world. But in the macroscopical world duration raises numerous problems too. It is easy to say the duration of a second, but if we ask ourselves how long does a second last what should we refer to in order to appreciate the duration of a second ? H. Bergson, just as Leibnitz, considers the duration to be subjective. For Bergson duration is "the succession taken by our conscious states"19. It would be very simple if everything took place as a succession, without time, and then we to register subjectively these succession as time. But by the very concept of the ring of existence we have to accept that we are not as subjective as that and hence the recording of time by us as beings marks some objective aspects apart from the obvious subjective ones (the subjective sensation of a longer or shorter duration). Where were we to look for the source of duration ? H. Bergson observes that in the equation describing nature the time (t) is represented by a ratio. If everything were to take place twice as fast, nothing would be changed in these equations. But the consciousness will feel the difference, says Bergson20. For him the duration of time is a psychological matter, but the time in science is a number. The duration of time appears to him as a quality, not as a number, the duration is a qualitative multiplicity, with no resemblance to the number21. He considers that the duration brought from the psychological plane into science is thought using space concept, it is the projection of a new coordinate of the space. In an other work Bergson says that "...science...places itself at the extremes of the (time-our note) intervals and not along these intervals. Hence we could suppose that the passing of time has an infinite speed, that the whole past, present and future of the material objects or of isolated systems were exposed at once in space: nothing needs to be changed, neither regarding the scientist's formulae, nor the common sense language. The number t will always mean the same thing"22. To Bergson duration still exists as "the essence of our being and, as we feel it just too well, the very substance of the things that we are interacting with"23.
"There is a real duration, with its heterogeneous moments intersecting each other and each moment being associated to a state of the outside world with which it is contemporary but separated by the other moments through the very effect of this association. The comparison of this realities yields a symbolic representation of the duration, extracted from space. Duration takes the illusory shape of a homogeneous medium and the link between these two terms, space and duration, is the simultaneity that could be defined as the intersection of space with time"24.
In his view, duration exists only for us, due to the intersectionof our states of consciousness25.
Bergson's analysis, nevertheless of great importance, leaves unclear the objective, profound essence of the duration. Where is duration born ? If not in the microscopical world, then neither in the combination of atoms, molecules, substances, hence nor in the nervous system ? In the mental field ? But this exists in orthoexistence which seems to be characterized only by some succession phenomena.

Let's recall that space is born from orthoexistence, probably quantic in microcosms. Space is born due to an informaterial structure, with specific "genetic" character. In microcosms space probably has a microscopical detailed, specific, local structure. The nervous system, at large, using its continuification properties, creates a macroscopical space, obviously objective by the very relationship between objective phenomena that determines it. This macroscopic space remains an objective space between and by macroscopic bodies, even if subject did not exist.
Duration then would appear like a property similar to that of continuification, a way of joining together the succession we perceive, since without duration how could consciousness and especially creation appear ? Beingness, as an experiment, appears timeless, but the marking of the symbol of beingness, and then its confrontation with the act of beingness, as we shall see in the experiment of consciousness, are successions implying the intervention of duration as an absolute property, just as that of continuification.

The unstructured informatter, in contact with the central nervous system (CNS) bestows the properties of continuification and duration, as born at the interface between pure informatter and the CNS assembly. Pure unstructured informatter offers, in contact with CNS, what we interpret as continuity and duration, the latter ensuring the continuity of our mental states. Pure informatter does not know time as long as no structurings, successions of structurings intervene. But even when successions of structurings intervene, informatter does not know time,since duration is not in itself, but is only its effect at the contact with the existence organized in CNS. For this reason duration has an objective/subjective character. The macroscopic time is explained by succession and duration, the duration having a possibility of calibration by confrontation with certain successions. The microscopic time could be a local order of successions, i.e. a skeleton. It is possible that under 10-24 sec.(or under a smaller value) one could no longer speak of time in seconds, but only of an order time. Then 10-24 sec. necessary a duration of time, but a limit time with duration. But a space quantum of 10-13 cm., or smaller could very well exist. One notices that certain differences appear in comparing space and time. When reaching the depths of the existence these notions seem not to run on parallel tracks. Our time could have deeper roots when viewed through its aspect of succession and order of successions. But we cannot exclude certain subtleties of space in relation with energymatter when we apply the same principle of the unity of the material world, of the relationship between orthoexistence and existence as universe.
Obviously there are still many aspects in the shade. But the fact is that we have at our disposal a mental, material field that offers continuity and duration, that could explain our conscious behavior, macroscopical and mental, on a machine-background made up of quantic elements.
Without duration there would be no consciousness and conscience, no knowledge and creation, no social life. What could duration in itself could be ? What if it is still a subjective effect, though we do not believe so, of a continuificatory activity applied to the mental states ? Time could also have a subjective component, of no importance to science, since the subjective component could only help in desciphering some objective processes. In any case it is expected that science and philosophy will clarify various portions of the ring of existence, will specify various rudiments of space and time from orthoexistence, will determine the types of space and time appearing along this ring.

The Ring of the Existence 49