States of unpleasure, or negative enjoyment, or plain old suffering, seem to be deeply temporalised, and since temporalisation has many shapes and dimensions, shades of anticipation and regret, suffering is the same. In the same way any loosening of the inexorable quality of temporalisation is felt as essential positivity, as approaching integration, for example, the so-called 'power of now' - but that the 'now' is still a temporal mode. If you consider temporalisation from the point of view of direct experience it seems to be impossible, but then so does any any movement out of it. The most you can say is that of all the many impossibilities that you come up against it is probably the most essential one.