Thoughts come and go in the flow of time in ... presentification, in the habitat of the experiencer, of the 'I' in experience. But presentifications come and go as well, only not in the flow of time, but in some more impersonal temporalisation. It's the presentifications that come and go in mysterious heraclitian succession. For these there is a structure of back and forth reflections constituting the flow of time, and in space, in the mutual space shared with other subjects, in world-space, all there is to humanisation. The others are as much an irreducible part of presentification as the subject-self, but they work differently. The rays of recognition bounce backwards and forwards between self and alter-selves. When they are strongest in the direction going outwards then the centre of reality is in the 'I' and this is felt as a positive state. And when the valences are reversed, when the being-seen carries more of the energy of consciousness than the seeing then this is felt as a negative state, as intolerable. These alternations of balance correspond to the continually pending 'court-case' to which you are subjected, as described by Hubert Benoit. All of this is merely the structure of presentifications, and the seeing of this is the Buddhistic recognition of selflessness, since there is nothing in them that can stand as 'self-nature'. The 'space' in which this takes place, the originary temporalisation and spacing, in unchanging, and there is no need to refer to such a 'space', which is no sort of space at all, as Self or anything else, but in the same way no need not to refer to it in this way, since it can't really be referred to in any way at all.