For Henri Bergson time = real so.. the future does not exist. The time of science is not real. We perceive time as if it is like space, a series of homogenous segments that appear like an endless line. We need this conception of time, it is practical. But real time is durée she is not homogenous and not divisible (Compare Nietzsche, Schopenhauer and Eliade

Real time is only possible because of memory

Quotations below are from: Henri Bergson, Matter and Memory, Transl. by N.M.Paul and W.S. Palmer, (Zone Books, New York, 1991) The roginal is Matière et mémoire. Essai sur la relation du corps à l'esprit, 1896 en latere edities (5th ed. 1908 7th ed. 1936)

time is the folding of spatial movement in memory

Space is the sensual perception of that which is in front and around you in combination with your time

Take a complex thought which unrolls itself in a chain of abstract reasoning. This thought is accompanied by images, that are at least nascent. And these pictured in consciousness without some foreshadowing, in the form of a sketch or a tendency, of the movements by which these images would be acted or played in space...

Here is a system of images which I term my perception of the universe, and which may be entirely altered by a very slight change in a certain privileged image – my body.

This image occupies the centre; by it all others are conditioned, at each of its movements everything chanes, as though by a turn of a kaleidoscope.

Here on the other hand, are the same images, but referred each one to itself, influencing each other no doubt, but in such a manner that the effect is always in proportion to the cause: this is what I call the universe.

The question is: how can these two systems coexist, and why are the same images relatively invariable in the universe and infinitely variable in perception?

I call matter the aggregate of images, and perception of matter, these same images referred to the eventual action of one particular image, my body.

My body is, then, in the aggregate of the material world, an image which acts like other images, receiving and giving back movement, with perhaps this difference only that my body appears to choose, within certain limits, the manner in which it shall restore what it receives.

The objects which surround my body reflect its possible action upon them.the size shape, even colour of external objects is modified as my body approaches or recedes from them; that the strength of an odor, the intensity of a sound, increases or diminishes with distance; (...) this distance represents, above all, the measure in which surrounding bodies are insured, in some way, against the immediate action of my body.

To the degree that my horizon widens, the images which surround me seem to be painted upon a more uniform background and become to to me more indifferent.

The more I narrow this horizon, the more the objects which it circumscribes space themselves out distinctly according to the greater and lesser ease with which my body can touch and move them.

They send back to my body, as would a mirror, its eventual influence; they rank in an order corresponding to the growing or decreasing powers of my body.

“My body, an object destined to move other objects, is then, a centre of action...”

Subjectivity of the sensible consists in a kind of contraction of the real, effected by our memory

Memory covers with a cloak of recollection a core of immediate perception, contracting a number of external moments into a single internal moment

Memory imports the past into the present

The difference between being and being perceived is a difference of degree.

The reality of matter consists in the totality of its elements

Representation is the measure of our possible action upon matter

Memory = retention of movement memory is the interface between mind and matter; consciousness = virtual action

perception is the master of space, action is the master of time

Growing richness in perception = the wider range of indeterminacy left to the choice of the living being

Centres of indetermination (living beings): presence is equivalent to the suppression  of all those parts of objects in which their functions find no interest, the others become perceptions by their isolation.

the perceiving subject is a regime of self