Motion cannot occur within a Monad. Monads are continually in stasis. Thus, equilibrium is not possible; and, equilibrium being the reconciliation of pairs, Monads cannot be alone. Stasis does not exist in darkness. Evil is not deprivation of light; something cannot be defined as the absence of its opposite for that itself is a deprivation as definition. Evil is a hollowing out of Being. This implies that Form is limited and not eternal. As Schopenhauer refers to the Forms being at war, continual stasis is impossible among varied powers.
And the Tao suggests that a Monad divides into two, and that this binary creates variations. It is thus I conclude that each side of the coin, “heads” or “tails”, is a body of information. These bodies interact as reconciling pairs—think: the genetics of Being. The subsuming of potential and actual within a cosmic background.
“The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth. The name is the mother of ten thousand things. Ever desireless, one can see the mystery. Ever desiring, one can see the manifestations. These two spring from the same source but differ in name; this appears as darkness. Darkness within darkness. The gate to all mysteries.”
The three-body problem is a problem in physics concerning measuring the positions of three masses in motion from their initial states in compatibility with Newtonian mechanics. If we consider past, present, and future to be masses in motion rather than verb tenses, how can we apply this thought experiment? Spacetime is unified, therefore it should follow that relativity implies that time itself must have a position of gravity. The “block” universe implies that time is an illusion. However as observers we measure time by our position and its velocity.
Carl Jung and Wolfgang Pauli in their correspondence viewed psycho-physico problems as central to their day. Essentially Jung realized that things begin in the unconscious and end with consciousness. That is, once something becomes conscious it has a life of its own. This he represents as the archetypical realities that govern our collective psyche. In this dualistic view, there is tension in the unconscious for something to be born—a development of opposites engaging fruitfully with one another—and once the psyche integrates a portion of birth, new life emerges.
Within time, there are oppositions as well which provide moments with tension. The unconscious could be considered both space and time in the same sense as cosmology.
This constant motion of time creates an illusion. If time has mass, then it must contain energy; or, if something has energy it must also have weight. If past, present and future are bodies containing differing weights, then we can say that their motion is sensitive to initial conditions—that is, their starting point is a collision with gravity. All things emerge from the center! As time travels, it dilates, and as it dilates it draws more energy from its angular momentum. Time, being three bodies containing mass, contains two properties: wave and particle. Wave is the dissolution of a particle. Time cannot travel at light speed because it is not a unified phenomenon. Time is a quantum bundle in repose. It is experienced differently by each observer.
How can we measure the correspondence of the unconscious with time? If time is illusory and all is one in the un-birthed unconscious, the archetypes have no foundation it seems. The Self is the nucleus of the psyche and from it radiates the Forms. The Forms fill the conscious mind. Thus the anchor is the archetypal image itself. Its presence in the conscious mind is an embodiment of time. Time must be a continual flux of making and remaking.
Physical and psychological spaces are analogues. God’s mind is parallel to the Universe of physics, thus extending a dialogue.
I find in my own creative life my ideas in the mind are superior to their externalization in written form. I find that conversation is a dissolute medium for conveying ideas.
 Quoted from the Tao Te Ching of Lao Tzu