Time and Motion
Spirituality depends on neither time nor place, and there is no death there.
The Writings of Baal HaSulam, “From within my Flesh shall I see God”
In truth, TheZohar speaks nothing of corporeal incidents, but of the upper worlds, where there is no sequence of times as it is in corporeality. Spiritual time is elucidated by change of forms and degrees that are above time and place.
The Book of Zohar with the Sulam [Ladder] commentary, VaYetze, Item 139
Indeed, you should know that spiritual movement is not like tangible movement from place to place. Rather, it refers to a renewal of form, for we denominate every renewal of form by the name “movement.”
Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Reflection,” Chapter 9
The spiritual definition of time: Understand that for us, the spiritual definition of time is only a sensation of movements. Our imagination pictures and devises a certain number of movements, which it discriminates one by one and translates them like a certain amount of “time.” Thus, if one had been in a state of complete rest with one’s environment, he would not even be aware of the concept of time.
Baal HaSulam, The Study of the Ten Sefirot,
Part One, Inner Reflection, Chapter 9
The present and the future are divided within the truth of being. That which has been is that which shall be, and that which has been done is that which shall be done. That which has already been done and that which shall be done in the future is gradually being done in the present, constantly and frequently.
Rav Raiah Kook, Orot HaKodesh (Lights of Sanctity), 2 p 373
Any content of time, even the general terms of past and future, is only one of the ways of human reasoning. With respect to Above, it is completely irrelevant. Hence, anything potential is completely unreal without the actual, from the perspective of the absolute Upper reality. Indeed, anything in potential is executed in time, and the continuation of time is irrelevant regarding the Upper. Thus, we can say, “That which will be is already present.”
Whoever draws his desire and the depths of his life close to the exaltedness of sublime, Divine adhesion, which stands at the top of the world, above the succession of times, to the same extent of his ascension are the differences between potential and realization—and inevitably between future and present—become faint, until they do not part at all.
Rav Raiah Kook, Igrot [Letters], Vol. 2, p 38